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In Luke 18:35-43, we learn about a blind beggar meeting Jesus on the roadside. Not only is this blind beggar destitute and entirely at the mercy of others, he is also an outcast and excluded from the worshiping community. He cries out, "Jesus, Son of David, have mercy on me!" This blind beggar stands in marked contrast to the rich ruler (Luke 18:18-24). The rich man had everything the world could offer, but he could not see that Jesus was the greatest gift he could ever have hoped for. In contrast the blind beggar has nothing, yet he saw in the darkness of his blindness the light of heavenly promise in Jesus. Do you see what the blind man sees?

If you’ve never considered the dragon at Christmas, you’re missing how John presents the birth of Christ in the apocalyptic book of Revelation. Revelation 12 looks at Christ’s incarnation of Jesus from a global, cosmic perspective. The dragon becomes a central part of the Christmas story, as it depicts one of the purposes of the incarnation — the defeat of Satan. “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). 

The dragon bears the title of "ancient serpent” (Revelation 12:9, 20:2) calling to mind the time when he devoured Adam and Eve in the garden, tempting them to disbelieve the Word of God and disobey God’s command. From that time Satan has engaged in war to prevent the fulfillment of God’s promise that the seed of the woman would crush his own head. What the dragon could not prevent was the birth of a champion-king dragon slayer — “the name by which he is called is The Word of God” (Revelation 19:13). This is the one of whom John said in John 1:14 “The Word became flesh and dwelt among us.”

Listen to the following sermon to discover the meaning of Revelation 12 as we consider the sign of the woman, the sign of the dragon, the male child, God’s power to preserve, and the dragon’s defeat.

In Luke 18, after a rich young ruler walked away from the greatest gift in the world, Jesus addressed his twelve disciples. Rather than elaborate on the young man’s departure, Jesus prophesied about his own death and resurrection.

Christmas creates a crisis of sorts — a series of questions. Is Jesus the Messiah, the Christ (God’s anointed rescuer of sinful humanity), or not? Is Jesus, the one born in Bethlehem and placed in a feeding trough, truly the eternal Son of God? Can Jesus forgive sin and grant eternal life? Is he the only way to the Father rather than one of many ways? The response to each of these is to believe, and this belief is based on the fulfillment of prophecies concerning Christ’s birth, death, and bodily resurrection.

One of the purposes for Luke providing “an orderly account” is that we “may have certainty concerning the things” we “have been taught” about Jesus (Luke 1:3-4). John said his purpose is “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31). 

In Luke 18:18-30 we find a man who had it all – wealth, youth, and authority. Sadly, he lacked what was most important and he walked away from the greatest gift in the world. Jesus exposed the real treasure of his heart by telling him, "Sell all that you have and distribute to the poor" (Luke 18:22). This man refused to loosen his clutch on wealth and would not receive the kingdom like an infant (Luke 18:17). He came to the right person with a searching question, but he had a wrong understanding of eternal life (John 17:3). Jesus said it's difficult for those who have wealth to enter the kingdom of God. Here's the good news. Jesus said, "What is impossible with man is possible with God" (Luke 18:27). Don't walk away from the greatest gift in the world.

In Luke 18:9-17 Jesus teaches a parable about two people and two destinies to confront any notion that we can trust in ourselves to be righteous. The Pharisee shows us doing good things does not get you into God's Kingdom. The Tax Collector shows us even the worst of the worst can enter God's Kingdom. Entering God's kingdom doesn't require our self-righteous efforts, it requires depending on God's work of atoning mercy. You will only experience God's Kingdom if you depend entirely on God's mercy like an infant depends entirely on its mother. Do you?

Luke 18-1-8 contains a parable and an application that continue the theme of Jesus’ return. The parable forms the conclusion of 17:20-37. Jesus asks a searching question at the close of the parable — “when the Son of Man comes, will he find faith on earth?" (Luke 18:8). What’s the point? Disciples must pray with persistence while waiting for final vindication lest they become despondent during the period of delay when injustice abounds. Don’t lose heart, for justice will be served.

Are you living in the reality of Jesus’ return? Luke 17, instead of providing a timeline of future events to the question of “when the kingdom of God would come” (17:20), Jesus admonishes us to live in anticipation of his return. The world has a track record of being indifferent and smug in the face of imminent danger. To illustrate this, Jesus uses two OT allusions. First, the days of Noah before the flood, and second, the days of Lot before it rained down fire and sulfur. Jesus does not call attention to any specific sin, but rather highlights how they were living normal life without any regard for God and his impending judgment. Jesus warned, “so will it be on the day when the Son of Man is revealed” (Luke 17:30). Are you living in the reality of Christ’s return? Jesus emphasizes the importance of being ready.

In Luke 17:11-19, as Jesus enters the outskirts of a village, he is met by ten lepers. Rather than cry out “unclean” as the Law commanded (Leviticus 13:45), they cry out, “Jesus, Master, have mercy on us.” (17:13). 

The request for mercy comes often to Jesus in the Gospels: Matthew 9:27; 15:22; 17:15; 20:30–31; Mark 10:47–48; Luke 18:38–39. Whether the suffering is leprosy, blindness, demon oppression, or demon possession, and whether it’s for you, your son, your daughter, or another loved one, an appropriate cry to Jesus is “Have mercy on us.”

All ten lepers were healed, but only one turned back with gratitude. The Samaritan leper who had been healed “…fell on his face at Jesus’ feet, giving him thanks.” The distance had been closed. To him Jesus said, “Rise and go your way; your faith has made you well” (17:19). This is a response of faith to God’s mercy and grace. Sin, like leprosy, isolates. Jesus, through healing and forgiveness, brings us near to God.

“Hear, O LORD, and be merciful to me! O LORD, be my helper! You have turned for me my mourning into dancing; you have loosed my sackcloth and clothed me with gladness, that my glory may sing your praise and not be silent. O LORD my God, I will give thanks to you forever!” (Psalm 30:10–12).

In Luke 17:1-10, Jesus teaches on three topics related to Christian discipleship. These texts should be read in context of the Gospel, which gives weight and motivation for Christians to obey.

While temptations to sin are sure to come, we should never entice others to sin. We should pay attention to how our conduct may be leading others into sin (vs 1-4). While it may be difficult, Christians should rebuke their brother or sister when they sin, and forgive them as many times as they repent. As God through Christ forgave us, we should forgive others.

To genuinely forgive others, we need faith in the person (Messiah, God incarnate) and work (atoning sacrifice for sin) of Jesus Christ. Jesus is both author and perfector of our faith, so seek him in times of spiritual weakness. Remember, God can do the seemingly impossible through small, yet genuine, faith (vs 5-6).

Lastly, Jesus makes clear that no matter how well we serve God, he is never indebted to us as we are simply doing our duty (vs 7-10). Continue to serve faithfully and humbly, remembering that God gives us the victory through Jesus Christ our Lord; our service is in response to his grace, not a cause for merits. With the gospel of Jesus Christ as our foundation, let’s be people who fight sin/causes of sin, forgive others, trust in God for faith, and serve humbly.

In Luke 16:19-31, Jesus teaches a parable about a rich man and a beggar named Lazarus. In this parable Jesus confronts the Pharisees' love of money. While the rich man and Lazarus seem to be extreme opposites in life, what they do share in common is they both die. Jesus shocks his listeners with surprising outcomes for these characters after their death. The rich man is in torment and anguish while Lazarus enjoys the peace and comfort of God's presence. The point of this parable is that the rich man experiences eternal torment because he delighted more in luxuries for himself than in love for others. In other words, to claim an eternal future in God's kingdom means you must embrace the values of God's kingdom today. Have you?

In Luke 16:1-18, Jesus teaches a parable about the values of his kingdom in regard to wealth. Jesus surprises us by commending the dishonest manager. Jesus isn't commending his dishonesty; rather, he commends his shrewdness. He's saying that the people of this world exercise shrewdness and forward thinking about their money. Citizens of God’s kingdom should do so even more. This parable  reminds us that God is the owner; we are not. This means that if we are not generous towards others, it isn't merely an issue of being miserly. It's robbery. Thankfully, we have the perfect manager in Jesus. He gave more than his wealth to make us into his friends. He gave his life. The gospel provides the motivation and inspiration for Christ's people to use money in accord with the values of God's kingdom.

Luke 15 is Jesus’ response to Pharisaical grumbling (15:1-2). He responds with a parable (a simple story that conveys spiritual truths). It’s one parable (15:3 “So he told them this parable”) with three different episodes — a lost sheep, a lost coin, and a lost son. The actions of the shepherd, woman, and father become illustrations of God’s character, and what God is doing through his son, Jesus — Luke 19:10 “For the Son of Man came to seek and to save the lost.” In the third episode of this parable (the lost son), Jesus expands the story. Parables are about contrast. This is not a story about one son, but two sons (a younger and older son) and more importantly, a father. There are beautiful lessons in the younger son’s departure and return, the father’s welcome, the older brother’s anger, and the father’s entreating love. In this episode we get a consistent view of God’s character. We see the patience and love of the father toward both sons.

Luke 15 is Jesus’s response to Pharisaical grumbling (v.2). The entire chapter is a response in parable form. It’s one parable with three different episodes. It’s his explanation for why he “receives sinners and eats with them” (v.1). There’s the parable of the lost sheep, the parable of the lost coin, and the parable of the lost son. Both sons are lost in different ways. What the religious leaders meant as derogatory and a character assassination is actually good news! The actions of the shepherd, woman, and father become illustrations for what God is doing through his son — Luke 19:10 “For the Son of Man came to seek and to save the lost.” The mission of seeking and saving the lost is so wonderful that twice tells us to rejoice, "for there will be more joy in heaven over one sinner who repents" (vv.6-7, 9-10).

Here’s the reality —“All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all” (Isaiah 53:6). Who is Isaiah talking about? Jesus Christ (Messiah). He alone is the answer to our lostness. Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). As the Good Shepherd he allowed himself to also be a sacrificial lamb. John states the necessity for this in John 1:29 “Behold, the Lamb of God, who takes away the sin of the world!” This is the gospel — the “good news!!!”

In Luke 14:25-35, Jesus is very clear about the cost of following him. It demands much more than learning to become a Pharisee, a scribe, or a ruler of the synagogue. It doesn’t hinge on family name, tribal identity, or education. Discipleship involves hate, cross-bearing, counting the cost, and renouncing all to follow Jesus. At one point, Peter seems to have laid his cross-beam down. He had boasted in Mark 14:31, “If I must die with you, I will not deny you.” Yet, he denied even knowing Jesus. In a beautiful picture of grace, Jesus gently restored Peter back to usefulness. Do you love Jesus more than anything or anyone else? Have you counted the cost? Have you taken up your cross to follow him? Have you renounced all? If not, Jesus said twice in this passage, you “cannot be my disciple.”

Luke 14:1-24 is an invitation and a warning. There are four sections that warn how selfishness can keep us from entering the kingdom, and from accepting an invitation to God’s great banquet.

• Selfishness in relationship to religion (14:1-6)
• Selfishness in relationship to position (14:7-11)
• Selfishness in relationship to giving (14:12-14)
• Selfishness in relationship to priority (14:15-24)

The parable of the Great Banquet shows us that God's kingdom is a celebratory feast, but it’s not the kind of feast you’d think. Instead of a feast for the rich, affluent, entitled, and proud (those who offer to be excused from God’s banquet), it’s a feast for the humble (those who are surprised and glad to be invited).