Childlike Faith and Hard Hearts
What prevents successful, self-sufficient people from receiving what God freely offers?
Luke 18:1-43
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
1He also spoke a parable to them that they must always pray and not give up,
2saying, “There was a judge in a certain city who didn’t fear God and didn’t respect man.
3A widow was in that city, and she often came to him, saying, ‘Defend me from my adversary!’
4He wouldn’t for a while; but afterward he said to himself, ‘Though I neither fear God nor respect man,
5yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.’”
6The Lord said, “Listen to what the unrighteous judge says.
7Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them?
8I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?”
9He also spoke this parable to certain people who were convinced of their own righteousness, and who despised all others:
10“Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector.
11The Pharisee stood and prayed by himself like this: ‘God, I thank you that I am not like the rest of men: extortionists, unrighteous, adulterers, or even like this tax collector.
12I fast twice a week. I give tithes of all that I get.’
13But the tax collector, standing far away, wouldn’t even lift up his eyes to heaven, but beat his chest, saying, ‘God, be merciful to me, a sinner!’
14I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”
15They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them.
16Jesus summoned them, saying, “Allow the little children to come to me, and don’t hinder them, for God’s Kingdom belongs to such as these.
17Most certainly, I tell you, whoever doesn’t receive God’s Kingdom like a little child, he will in no way enter into it.”
18A certain ruler asked him, saying, “Good Teacher, what shall I do to inherit eternal life?”
19Jesus asked him, “Why do you call me good? No one is good, except one: God.
20You know the commandments: ‘Don’t commit adultery,’ ‘Don’t murder,’ ‘Don’t steal,’ ‘Don’t give false testimony,’ ‘Honor your father and your mother.’”
21He said, “I have observed all these things from my youth up.”
22When Jesus heard these things, he said to him, “You still lack one thing. Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me.”
23But when he heard these things, he became very sad, for he was very rich.
24Jesus, seeing that he became very sad, said, “How hard it is for those who have riches to enter into God’s Kingdom!
25For it is easier for a camel to enter in through a needle’s eye than for a rich man to enter into God’s Kingdom.”
26Those who heard it said, “Then who can be saved?”
27But he said, “The things which are impossible with men are possible with God.”
28Peter said, “Look, we have left everything and followed you.”
29He said to them, “Most certainly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for God’s Kingdom’s sake,
30who will not receive many times more in this time, and in the world to come, eternal life.”
31He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed.
32For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on.
33They will scourge and kill him. On the third day, he will rise again.”
34They understood none of these things. This saying was hidden from them, and they didn’t understand the things that were said.
35As he came near Jericho, a certain blind man sat by the road, begging.
36Hearing a multitude going by, he asked what this meant.
37They told him that Jesus of Nazareth was passing by.
38He cried out, “Jesus, you son of David, have mercy on me!”
39Those who led the way rebuked him, that he should be quiet; but he cried out all the more, “You son of David, have mercy on me!”
40Standing still, Jesus commanded him to be brought to him. When he had come near, he asked him,
41“What do you want me to do?” He said, “Lord, that I may see again.”
42Jesus said to him, “Receive your sight. Your faith has healed you.”
43Immediately he received his sight and followed him, glorifying God. All the people, when they saw it, praised God.
What just happened?
Jesus is on his way to Jerusalem, and this section of Luke’s account is a collection of teachings and encounters that highlight the nature of God’s Kingdom and who truly belongs there. He’s been traveling through various villages, often met by crowds, but his core message about what it means to follow him is becoming sharper and more challenging. The narrative builds toward his final confrontation in the capital city, a journey he has spoken of before and will reiterate shortly.
In this passage, Jesus uses parables, interacts with different social types, and performs a healing. He addresses common assumptions about God, wealth, and righteousness head-on. The people he encounters span the social spectrum: a persistent widow, a self-satisfied religious leader, a despised tax collector, young children, an influential rich man, and a blind beggar. This diverse group allows Jesus to illustrate his teachings through their real-life situations and responses.
The setting moves from a general location where he’s teaching his disciples and others, to specific encounters near Jericho. The historical context is Roman-occupied Judea, where religious law and social status held immense weight, and the disparities between the powerful and the marginalized were stark. Jesus consistently challenges the established order and redefines who is 'in' and who is 'out' in the eyes of God, often in surprising ways that overturn conventional wisdom.
Never Give Up: The Persistent Widow
Jesus tells a story about a persistent widow and an unjust judge. The judge, by his own admission, doesn't care about God or people. He's a man driven purely by self-interest. The widow, however, has nothing but her persistence. She keeps showing up, demanding justice, until the judge, tired of her, decides to grant her request. The judge says, 'Though I neither fear God nor respect man, yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.'
Jesus then uses this unlikely scenario to make a point about God. If even a corrupt, uncaring judge eventually responds to relentless pleas, how much more will a righteous God respond to his chosen people who cry out to him? He asks, 'Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them? I tell you that he will avenge them quickly.' This isn't about God being bothered, but about his attentiveness and commitment to justice for those who rely on him. The parable underlines the power of unwavering faith in prayer, even when answers feel delayed.
Righteousness Redefined: The Pharisee and the Tax Collector
Jesus tells another parable, this one aimed at 'certain people who were convinced of their own righteousness, and who despised all others.' He describes two men praying at the Temple: a Pharisee and a tax collector. The Pharisee stands proudly, detailing his spiritual achievements—fasting twice a week, tithing meticulously—and explicitly thanking God that he is 'not like the rest of men: extortionists, unrighteous, adulterers, or even like this tax collector.' His prayer is a self-congratulatory resume.
The tax collector, however, stands 'far away,' head bowed, beating his chest, and simply says, 'God, be merciful to me, a sinner!' Tax collectors were seen as traitors and extortionists, collaborators with Rome, and despised by society. Yet, Jesus declares, 'this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.' This overturns the religious and social hierarchy of the day, showing that true righteousness comes from a humble recognition of need, not self-proclaimed virtue.
The Kingdom's True Heirs: Children
People were bringing their young children to Jesus, hoping he would touch them. His disciples, perhaps seeing this as a distraction or beneath Jesus’ dignity, rebuked them. But Jesus intervened, calling the children to him. He says, 'Allow the little children to come to me, and don’t hinder them, for God’s Kingdom belongs to such as these.' This was a radical statement in a culture where children held little social status or power. They were not seen as having much to offer.
Jesus then adds a crucial statement: 'Most certainly, I tell you, whoever doesn’t receive God’s Kingdom like a little child, he will in no way enter into it.' This isn't about being childish, but about the *way* children typically receive things—with open hands, without pretense, without earning it, with complete dependence and trust. It's about humility, vulnerability, and a readiness to accept a gift without needing to prove oneself worthy or capable.
The Rich Ruler's Regret: Wealth as a Barrier
A wealthy ruler approaches Jesus, asking, 'Good Teacher, what shall I do to inherit eternal life?' After a brief exchange about goodness and the commandments, which the ruler claims to have kept since youth, Jesus tells him, 'You still lack one thing. Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me.'
The man is devastated, 'very sad, for he was very rich.' Jesus observes, 'How hard it is for those who have riches to enter into God’s Kingdom! For it is easier for a camel to enter in through a needle’s eye than for a rich man to enter into God’s Kingdom.' The 'needle’s eye' here likely refers to a small pedestrian gate in city walls, not a literal sewing needle, through which a camel would struggle immensely, often needing to be unburdened and practically crawl. This vivid image underscores the difficulty. Jesus concludes by saying, 'The things which are impossible with men are possible with God,' acknowledging that human effort alone isn't enough, but it requires a divine intervention to overcome such attachments. Peter's comment about the disciples leaving everything then receives Jesus' promise of immense future reward for such sacrifices.
What are we supposed to see?
This passage shows Jesus consistently overturning expectations about who is favored by God. He doesn't just teach principles; he illustrates them through vivid, relatable stories and direct encounters. He champions the marginalized—the persistent widow, the despised tax collector, the powerless children, the blind beggar—and challenges the self-sufficient and powerful. His actions and words reveal a God who is not impressed by outward displays of piety or accumulated wealth, but by a humble, dependent heart.
Jesus actively demonstrates that the Kingdom of God is upside down compared to earthly kingdoms. He reveals that God's power is shown not in demanding rights or flaunting status, but in mercy, humility, and complete reliance on Him. He also foreshadows his own suffering, highlighting that the path to true life and glory will involve sacrifice, a concept his disciples struggled to grasp, as seen by their confusion about his prophecy of crucifixion and resurrection.
- 1WHAT HE VALUES
Jesus values persistent, humble dependence on God over self-righteousness and self-sufficiency.
- 2WHAT HE CONFRONTS
Jesus confronts pride, self-deception, and the illusion that wealth or status can buy favor with God or guarantee salvation.
- 3IDENTITY
Jesus identifies as the 'Son of Man' who will suffer and rise, and as the one who brings sight and healing, demonstrating divine authority and compassion.
Where this sits in the whole Bible
Luke 18:14 → Matthew 23:12
Both passages echo Jesus' consistent teaching that 'everyone who exalts himself will be humbled, but he who humbles himself will be exalted,' emphasizing humility as a core virtue in God's Kingdom.
Luke 18:17 → Matthew 18:3
Here, Jesus explicitly states the necessity of receiving the Kingdom 'like a little child,' linking it to the disciples' earlier question about who is greatest in the Kingdom, where he also uses a child as an example of humility.
Luke 18:25 → Mark 10:25
This vivid, challenging image of a camel passing through a needle's eye appears in both accounts of the rich young ruler, highlighting the extreme difficulty for the wealthy to enter God's Kingdom due to their attachments.
The blind beggar is the only character in this entire passage who correctly identifies Jesus as 'Son of David,' a messianic title, and receives what he asks for, immediately following the disciples' utter confusion about Jesus's destiny.
Don't rush past this
The hardest thing in this passage is Jesus's direct challenge to the rich young ruler: 'Sell all that you have and distribute it to the poor. Then you will have treasure in heaven; then come, follow me.' This isn't a suggestion; it's a specific, personal command that leaves no room for negotiation or compromise. The man leaves sad, because his wealth was more important to him than following Jesus, and Jesus lets him go. He does not soften the requirement.
Then, Jesus makes it even starker: 'How hard it is for those who have riches to enter into God’s Kingdom! For it is easier for a camel to enter in through a needle’s eye than for a rich man to enter into God’s Kingdom.' This is an incredibly difficult statement for anyone with resources, implying that wealth can be a profound barrier to spiritual life, not an advantage. It directly confronts our natural inclination to view prosperity as a sign of blessing or favor, instead presenting it as a potential spiritual liability that requires a miraculous intervention to overcome.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
God, it's easy to rely on ourselves, our resources, and our own efforts. Help us see where we are proud or self-sufficient, and grant us the humility of a child. Give us the persistent faith to keep asking for your help and the open heart to receive what you freely offer. Amen.
This week, identify one area where you are self-sufficient or proud, whether it's your accomplishments, your resources, or your ability to handle things on your own. Practice humility by intentionally asking for help, admitting a mistake, or giving credit to someone else. Notice how difficult or freeing it feels to step back from self-reliance.
History, language, objections and sources. None of it is needed to understand the passage.
Why would Jesus, who is supposed to be good, question the rich ruler's compliment, 'Good Teacher,' by saying, 'Why do you call me good? No one is good, except one: God'?
Jesus isn't denying his own goodness here, nor is he saying he isn't God. Instead, he's challenging the ruler's superficial understanding of 'good.' In that culture, 'good' was often a casual honorific. Jesus is pushing the ruler to consider the weight of the word—to recognize that true goodness originates from God alone. He's asking, 'Do you understand the implication of what you're saying? Are you just using a polite address, or do you recognize something truly divine in me?' It forces the ruler, and us, to think deeper about who Jesus is and what true 'goodness' actually means and where it resides. The question sets up a deeper conversation about the nature of God and Jesus's own identity.
Did Jesus truly expect *everyone* to sell everything they own to follow him, or was this a unique command for the rich ruler?
This is a common point of discussion. For the rich ruler, it was a specific, targeted command. Jesus identified the core obstacle to this man's spiritual life: his attachment to his vast wealth. For others, like Zacchaeus (Luke 19), Jesus didn't demand he sell everything, but Zacchaeus voluntarily gave half his possessions and repaid those he defrauded. The general principle Jesus often taught was about prioritizing the Kingdom of God above all else and being willing to give up anything that hinders that pursuit. For some, like the rich ruler, their attachment to wealth was the primary block; for others, it might be status, family, or self-righteousness. Jesus customizes his challenge to address the specific idol in a person's life, demanding total devotion, which for some means a complete relinquishing of earthly possessions. This particular command to the rich ruler highlights the radical nature of discipleship and the danger of wealth.
How can Jesus say the disciples didn't understand his prophecy about suffering and rising (Luke 18:34) when he'd told them multiple times before?
It's a consistent theme throughout the Gospels that the disciples struggled deeply to grasp Jesus's predictions of his suffering and death, even after hearing them multiple times. Their understanding of the Messiah was deeply ingrained in prophecies of a conquering king who would liberate Israel from Roman rule, not a suffering servant. The idea of their leader being mocked, scourged, and killed simply did not compute with their expectations. Luke explicitly states, 'They understood none of these things. This saying was hidden from them, and they didn’t understand the things that were said.' This doesn't mean they didn't hear the words, but that their minds couldn't reconcile them with their existing worldview and hopes for Jesus. Their spiritual blindness on this point was profound until after the resurrection, when hindsight and the Holy Spirit illuminated these prophecies.
The Context of the 'Son of David'
The blind man's cry, 'Jesus, you son of David, have mercy on me!' (Luke 18:38), is highly significant. 'Son of David' was a well-known messianic title in Jewish tradition, connecting Jesus directly to the lineage of King David and fulfilling prophecies that the Messiah would come from his house. While many followed Jesus, few publicly or clearly used this specific title, especially in a plea for divine intervention. That a marginalized, blind beggar would use it so boldly, even when rebuked by the crowd, stands in stark contrast to the educated disciples who repeatedly fail to grasp Jesus's true identity and mission.
This moment highlights a recurring theme in Luke: those on the margins often have clearer spiritual sight than those presumed to be 'in the know.' The blind man, physically without sight, spiritually 'sees' Jesus for who he truly is—the long-awaited Messiah with the power to heal and save—in a way that even Jesus's closest followers had not yet fully comprehended.