October 23, 2025

What Are Minas?

Luke 19-20

John Wallace
Thursday's Devo

October 23, 2025

Thursday's Devo

October 23, 2025

Big Book Idea

Written to the Greeks, and full of parables, Luke shows Jesus is perfect but also like us.

Key Verse | Luke 19:26

"I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away."

Luke 19-20

Chapter 19

Jesus and Zacchaeus

He entered Jericho and was passing through. And behold, there was a man named Zacchaeus. He was a chief tax collector and was rich. And he was seeking to see who Jesus was, but on account of the crowd he could not, because he was small in stature. So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.” So he hurried and came down and received him joyfully. And when they saw it, they all grumbled, “He has gone in to be the guest of a man who is a sinner.” And Zacchaeus stood and said to the Lord, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold.” And Jesus said to him, “Today salvation has come to this house, since he also is a son of Abraham. 10 For the Son of Man came to seek and to save the lost.”

The Parable of the Ten Minas

11 As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. 12 He said therefore, “A nobleman went into a far country to receive for himself a kingdom and then return. 13 Calling ten of his servants, 1 19:13 Or bondservants; also verse 15 he gave them ten minas, 2 19:13 A mina was about three months' wages for a laborer and said to them, ‘Engage in business until I come.’ 14 But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’ 15 When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. 16 The first came before him, saying, ‘Lord, your mina has made ten minas more.’ 17 And he said to him, ‘Well done, good servant! 3 19:17 Or bondservant; also verse 22 Because you have been faithful in a very little, you shall have authority over ten cities.’ 18 And the second came, saying, ‘Lord, your mina has made five minas.’ 19 And he said to him, ‘And you are to be over five cities.’ 20 Then another came, saying, ‘Lord, here is your mina, which I kept laid away in a handkerchief; 21 for I was afraid of you, because you are a severe man. You take what you did not deposit, and reap what you did not sow.’ 22 He said to him, ‘I will condemn you with your own words, you wicked servant! You knew that I was a severe man, taking what I did not deposit and reaping what I did not sow? 23 Why then did you not put my money in the bank, and at my coming I might have collected it with interest?’ 24 And he said to those who stood by, ‘Take the mina from him, and give it to the one who has the ten minas.’ 25 And they said to him, ‘Lord, he has ten minas!’ 26 ‘I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away. 27 But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.’”

The Triumphal Entry

28 And when he had said these things, he went on ahead, going up to Jerusalem. 29 When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, 30 saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’” 32 So those who were sent went away and found it just as he had told them. 33 And as they were untying the colt, its owners said to them, “Why are you untying the colt?” 34 And they said, “The Lord has need of it.” 35 And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. 36 And as he rode along, they spread their cloaks on the road. 37 As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, 38 saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” 39 And some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 40 He answered, “I tell you, if these were silent, the very stones would cry out.”

Jesus Weeps over Jerusalem

41 And when he drew near and saw the city, he wept over it, 42 saying, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. 43 For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side 44 and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”

Jesus Cleanses the Temple

45 And he entered the temple and began to drive out those who sold, 46 saying to them, “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.”

47 And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people were seeking to destroy him, 48 but they did not find anything they could do, for all the people were hanging on his words.

Chapter 20

The Authority of Jesus Challenged

One day, as Jesus 4 20:1 Greek he was teaching the people in the temple and preaching the gospel, the chief priests and the scribes with the elders came up and said to him, “Tell us by what authority you do these things, or who it is that gave you this authority.” He answered them, “I also will ask you a question. Now tell me, was the baptism of John from heaven or from man?” And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ But if we say, ‘From man,’ all the people will stone us to death, for they are convinced that John was a prophet.” So they answered that they did not know where it came from. And Jesus said to them, “Neither will I tell you by what authority I do these things.”

The Parable of the Wicked Tenants

And he began to tell the people this parable: “A man planted a vineyard and let it out to tenants and went into another country for a long while. 10 When the time came, he sent a servant 5 20:10 Or bondservant; also verse 11 to the tenants, so that they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. 11 And he sent another servant. But they also beat and treated him shamefully, and sent him away empty-handed. 12 And he sent yet a third. This one also they wounded and cast out. 13 Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’ 14 But when the tenants saw him, they said to themselves, ‘This is the heir. Let us kill him, so that the inheritance may be ours.’ 15 And they threw him out of the vineyard and killed him. What then will the owner of the vineyard do to them? 16 He will come and destroy those tenants and give the vineyard to others.” When they heard this, they said, “Surely not!” 17 But he looked directly at them and said, “What then is this that is written:

‘The stone that the builders rejected
    has become the cornerstone’? 6 20:17 Greek the head of the corner

18 Everyone who falls on that stone will be broken to pieces, and when it falls on anyone, it will crush him.”

Paying Taxes to Caesar

19 The scribes and the chief priests sought to lay hands on him at that very hour, for they perceived that he had told this parable against them, but they feared the people. 20 So they watched him and sent spies, who pretended to be sincere, that they might catch him in something he said, so as to deliver him up to the authority and jurisdiction of the governor. 21 So they asked him, “Teacher, we know that you speak and teach rightly, and show no partiality, 7 20:21 Greek and do not receive a face but truly teach the way of God. 22 Is it lawful for us to give tribute to Caesar, or not?” 23 But he perceived their craftiness, and said to them, 24 “Show me a denarius. 8 20:24 A denarius was a day's wage for a laborer Whose likeness and inscription does it have?” They said, “Caesar's.” 25 He said to them, “Then render to Caesar the things that are Caesar's, and to God the things that are God's.” 26 And they were not able in the presence of the people to catch him in what he said, but marveling at his answer they became silent.

Sadducees Ask About the Resurrection

27 There came to him some Sadducees, those who deny that there is a resurrection, 28 and they asked him a question, saying, “Teacher, Moses wrote for us that if a man's brother dies, having a wife but no children, the man 9 20:28 Greek his brother must take the widow and raise up offspring for his brother. 29 Now there were seven brothers. The first took a wife, and died without children. 30 And the second 31 and the third took her, and likewise all seven left no children and died. 32 Afterward the woman also died. 33 In the resurrection, therefore, whose wife will the woman be? For the seven had her as wife.”

34 And Jesus said to them, “The sons of this age marry and are given in marriage, 35 but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, 36 for they cannot die anymore, because they are equal to angels and are sons of God, being sons 10 20:36 Greek huioi; see Preface of the resurrection. 37 But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. 38 Now he is not God of the dead, but of the living, for all live to him.” 39 Then some of the scribes answered, “Teacher, you have spoken well.” 40 For they no longer dared to ask him any question.

Whose Son Is the Christ?

41 But he said to them, “How can they say that the Christ is David's son? 42 For David himself says in the Book of Psalms,

‘The Lord said to my Lord,
“Sit at my right hand,

43      until I make your enemies your footstool.”’

44 David thus calls him Lord, so how is he his son?”

Beware of the Scribes

45 And in the hearing of all the people he said to his disciples, 46 “Beware of the scribes, who like to walk around in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, 47 who devour widows' houses and for a pretense make long prayers. They will receive the greater condemnation.”

Footnotes

[1] 19:13 Or bondservants; also verse 15
[2] 19:13 A mina was about three months' wages for a laborer
[3] 19:17 Or bondservant; also verse 22
[4] 20:1 Greek he
[5] 20:10 Or bondservant; also verse 11
[6] 20:17 Greek the head of the corner
[7] 20:21 Greek and do not receive a face
[8] 20:24 A denarius was a day's wage for a laborer
[9] 20:28 Greek his brother
[10] 20:36 Greek huioi; see Preface
Table of Contents
Introduction to Luke

Introduction to Luke

Timeline

Author, Date, and Recipients

Luke was a physician (Col. 4:14) and a travel companion of the apostle Paul. He wrote this Gospel and its sequel, the book of Acts. The earliest possible date of Luke–Acts is immediately after the events that Luke recorded in Acts 28, which would have been c. A.D. 62. Both Luke and Acts are addressed to “Theophilus” (Luke 1:3; Acts 1:1), about whom nothing more is known. Luke’s broader audience consisted primarily of Gentile Christians like Theophilus who had already “been taught” (Luke 1:4) about Jesus.

Theme

The gospel is for all, Jews and Gentiles alike, since Jesus is the promised one of God as prophesied in the OT and as seen in God’s saving activity in Jesus’ life, death, and resurrection. The Christian traditions Luke’s readers have received are true; by believing in Jesus Christ, the Son of God, they will receive the promised Holy Spirit whom he gives to all who follow him.

Purpose

Luke probably had several goals in writing: (1) to assure his readers of the truth of what they had been taught; (2) to help them understand how Israel’s rejection of Jesus and the Gentiles’ entrance into the kingdom of God are part of God’s plan; (3) to clarify that Jesus did not teach that his bodily return would come immediately but that there would be a period between his resurrection and his return; and (4) to emphasize that they need not fear any mere earthly power such as Rome.

Key Themes

  1. God’s sovereign rule over history (13:33; 22:22, 42).
  2. The arrival and actual presence (though not yet the completion) of the kingdom of God (11:2; 17:20–21; 21:34–36).
  3. The coming and presence of the Holy Spirit for Jesus and his followers (1:15–17, 35; 2:25–27; 3:16, 22; 4:1, 18; 24:49).
  4. The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted (1:48; 6:20–26; 13:30; 14:11).
  5. Believers are to live a life of prayer and practice good stewardship with their possessions (6:12; 9:28–29; 11:1–4; 12:33–34; 18:1; 22:40).
  6. The danger of riches (6:20–26; 8:14; 12:13–21; 16:10–13, 19–31).

Outline

  1. The Prologue (1:1–4)
  2. The Infancy Narrative (1:5–2:52)
  3. Preparation for the Ministry of Jesus (3:1–4:15)
  4. The Ministry of Jesus in Galilee (4:16–9:50)
  5. The Journey to Jerusalem (9:51–19:27)
  6. The Ministry of Jesus in Jerusalem (19:28–21:38)
  7. The Suffering and Death of Jesus (22:1–23:56)
  8. The Resurrection of Jesus (24:1–53)

The Setting of Luke

The events in the book of Luke take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.

The Setting of Luke

The Global Message of Luke

The Global Message of Luke

“The Son of Man came to seek and to save the lost” (Luke 19:10). With these closing words to Zacchaeus, a chief tax collector and a man deeply despised by his fellow Jews, Jesus states the message of Luke to the global church today. Christ did not come for the clean and the religious, the upright and the educated—he came for those who know themselves to be lost. Throughout Luke we see Jesus welcoming outsiders into the blessings of grace, while those who appear to be insiders are shut out.

This is great hope to those around the world today who feel themselves to be outsiders. It is also a reminder to those who are taking the gospel to the nations that it is generally the socially and culturally marginalized who will be most readily drawn to the gospel. Above all, Luke’s Gospel is a call to everyone around the world, whatever our social or moral status, to abandon our futile methods of self-salvation and leave all to follow Christ, the great Friend of sinners (Luke 7:34; 9:57–62; 18:9–14).

Luke and Redemptive History

At the beginning of history, two people ate food offered to them by Satan, their eyes were opened, and the whole human race was plunged into sin and death (Gen. 3:6–7). At the climax of history, two people ate food offered to them by Christ, their eyes were opened, and they saw who Christ was and the new age that was dawning in him (Luke 24:30–32). This prophecy-fulfilling restoration of God’s people—people who now come from surprising places, cultures, and social spheres—is the role Luke’s Gospel fills in redemptive history.

Placed against the backdrop of the whole Bible, Luke’s Gospel shows us that the one for whom God’s people had been waiting so long had finally come. In him, all the hopes and promises of the Old Testament were coming to decisive fulfillment. He was the true Son of God (Luke 4:41; 22:70–71) who, unlike Adam, God’s first son (3:38), walked faithfully with God. He was the true Israel, who unlike Israel before him passed the test in the wilderness (4:1–13). After generations of sin, failure, and finally exile, One had come who would bear the punishment for his people and fulfill the ancient promises. The people would be restored to God. This was the One about whom the entire Old Testament spoke (24:27, 44).

This restoration is for all people in all places around the world. After his resurrection, Jesus tells his disciples that they are his witnesses and that “repentance and forgiveness of sins should be proclaimed in his name to all nations” (Luke 24:47). This global mandate to preach the gospel to all nations will be empowered and begun when the disciples are “clothed with power from on high” (24:49). This happens when the Holy Spirit is poured out in Acts 2 and the gospel begins to flood out to diverse people groups (Acts 2:5–11). The promise given to Abraham that he would be a blessing to all the families of the earth is finally coming true (Gen. 12:1–3).

Universal Themes in Luke

God’s heart for the poor and needy. An important event in Luke’s Gospel takes place right at the start of Jesus’ ministry. Jesus reads the following statement from Isaiah and identifies himself as this statement’s fulfillment: “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor” (Luke 4:18–19; quoting Isa. 61:1–2). Throughout Luke we then see the social and cultural reversals that take place as insiders are unconcerned about who Jesus is and what he is doing while outsiders are drawn to and understand Jesus. Time and again, long-held assumptions about Jew and Gentile, rich and poor, educated and ignorant, moral and immoral, are inverted. Luke drives home God’s great love for those who are marginalized (e.g., Luke 1:48, 52–53; 6:20–26; 13:30; 14:11; 18:9–14).

The Holy Spirit. The Spirit is emphasized more in Luke than in any other Gospel, and this emphasis is then picked up and expanded in Acts (also written by Luke). Around the world today the Spirit is alive and active in places not traditionally associated with Christianity. Indeed, the Holy Spirit does not favor the educated, culturally sophisticated, or historically Christian regions of the world. The Spirit does not need our human cleverness or ingenuity. Rather, the Spirit is drawn to all whose hearts are open to God and his grace (Luke 11:13).

The danger of money. In Luke’s Gospel Jesus pronounces severe woes on those who love money, yet he blesses those who are poor and therefore recognize their need (Luke 6:20–26; 8:14; 12:13–21; 16:10–13, 19–31; 18:22). Amid the ongoing gap between the upper and lower classes around the globe, as well as a frequently unstable world economy, Christians must pay special heed to Jesus’ teaching on money. Believers with many possessions must constantly examine their hearts to see where their hope and security lies. Above all they must remember the gracious wealth of grace that has been given to them through Christ’s self-giving (2 Cor. 8:9), and respond in joyful gratitude and love.

The Global Message of Luke for Today

The marketplace of ideas is increasingly global, and cross-fertilization of cultures has never taken place so easily. Yet it has never been easier to feel small and insignificant amid the blur of modern activity, today’s media with its big personalities, and the continuing population growth in some parts of the world. Such feelings of insignificance are acutely painful because we are made in God’s image and are hungry to experience the glory we were originally destined for (Gen. 1:26–28; Isa. 43:6–7; Rom. 1:23; 2:7; 3:23).

Luke’s Gospel confronts us, however, with the pervasive reminder that it is precisely to such felt insignificance, such smallness, that God is drawn. He has a great heart for the marginalized. As Mary prayed, “he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:52–53). Throughout Luke, Jesus befriends the Samaritans, the poor, the outcasts, the tax collectors, those on the social or cultural periphery.

This is who God is. In Christ, the Friend of sinners, God is attracted to those who feel themselves least attractive. The grace of the gospel qualifies those who feel themselves most unqualified.

As we, his people, receive this grace, we work earnestly to eradicate sickness, destitution, and earthly discomfort. The mercy we have received vertically should extend itself out horizontally in tangible acts of sacrificial love to our neighbors. Above all, however, we must heed Jesus’ parting words, and speak repentance and forgiveness to all nations (Luke 24:47)—thus offering not only earthly comfort but eternal comfort, with Christ himself, in the new earth.

Luke Fact #22: Olivet

Fact: Olivet—Mount of Olives

Olivet (19:29), also known as the Mount of Olives, is a high mountain ridge stretching some 2.5 miles (4 km) in a north-to-south direction just east of Jerusalem. Throughout Israel’s history, it was an ideal location from which to see approaching armies. It is also where Jesus ascended into heaven with the promise to return in the same way (24:51; Acts 1:11–12; see also Zech. 14:4).

Luke Fact #23: The widow’s offering

Fact: The widow’s offering

The widow’s offering. There were 13 collection chests for offerings in the temple. The widow’s contribution caught Jesus’ eye not because it was impressive but because she had given sacrificially. The attitude of the giver is more important to God than the size of the gift.

Jerusalem at the Time of Jesus

Jerusalem at the Time of Jesus

By the time of Jesus, the city of Jerusalem had grown from a modest military fortress to a world-class city with a newly renovated temple that rivaled nearly any in the ancient world. Public pools were fed by the Gihon Spring and by two aqueducts that brought water to the city from as far as 7 miles (11 km) away. The towns of Bethphage and Bethany were located on the eastern slopes of the Mount of Olives, which lay to the east of Jerusalem. See also Jerusalem in the Time of Jesus, pp. 1364–1365.

Jerusalem at the Time of Jesus

The Parables of Jesus

The Parables of Jesus

Parable Matthew Mark Luke
The Purpose of the Parables 13:10–17 4:10–12 8:9–10
The Sower 13:1–9, 18–23 4:1–9, 13–20 8:4–8, 11–15
The Weeds 13:24–30, 36–43 4:26–29
The Mustard Seed 13:31–32 4:30–32 13:18–19
The Leaven 13:33 13:20–21
The Hidden Treasure 13:44
The Pearl of Great Value 13:45–46
The Net 13:47–50
The Lost Sheep 18:10–14 15:3–7
The Unforgiving Servant 18:23–35
The Two Sons 21:28–32
The Tenants 21:33–44 12:1–11 20:9–18
The Wedding Feast 22:1–14 14:16–24
The Ten Virgins 25:1–13
The Talents 25:14–30 19:11–27
The Good Samaritan 10:29–37
The Rich Fool 12:16–21
The Barren Fig Tree 13:6–9
The Wedding Feast 14:7–11
The Lost Coin 15:8–10
The Prodigal Son 15:11–32
The Dishonest Manager 16:1–9
The Rich Man and Lazarus 16:19–31
The Persistent Widow 18:1–8
The Pharisee and the Tax Collector 18:9–14
Harmony of the Events of Holy Week

Harmony of the Events of Holy Week

Day Event Matthew Mark Luke John
Friday/Saturday Jesus arrives in Bethany       12:1
Mary anoints Jesus       12:2–8
Crowd comes to see Jesus       12:9–11
Sunday Triumphal entry into Jerusalem 21:1–11 11:1–10 19:28–44 12:12–18
Some Greeks seek Jesus       12:20–36
Jesus weeps over Jerusalem     19:41  
Enters temple   11:11    
Returns to Bethany 21:17 11:11    
Monday Jesus curses the fig tree 21:18–19 11:12–14    
Clears the temple 21:12–13 11:15–17 19:45–46  
Returns to Bethany with the Twelve   11:19    
Tuesday Disciples see the withered fig tree on the return to Jerusalem 21:20–22 11:20–21    
Temple controversies in Jerusalem 21:23–23:39 11:27–12:44 20:1–21:4  
Olivet Discourse on the return to Bethany 24:1–25:46 13:1–37 21:5–36  
Wednesday Jesus continues daily teaching in the temple     21:37–38  
Sanhedrin plots to kill Jesus 26:3–5 14:1–2 22:1–2  
Wednesday/Thursday Preparations for the Passover 26:17–19 14:12–16 22:7–13  
Thursday Passover meal/Last Supper 26:20–35 14:17–26 22:14–30  
Upper Room Discourse       13:1–17:26
Jesus prays in Gethsemane 26:36–46 14:32–42 22:39–46  
Friday Betrayal and arrest (after midnight?) 26:47–56 14:43–52 22:47–53 18:2–12
Jewish trial:        
   —before Annas       18:13–24
   —before Caiaphas and part of the Sanhedrin 26:57–75 14:53–72 22:54–65 18:19–24
   —before full Sanhedrin (after sunrise?) 27:1–2 15:1 22:66–71  
Roman trials:        
   —before Pilate 27:2–14 15:2–5 23:1–5  
   —before Herod     23:6–12  
   —before Pilate 27:15–26 15:6–15 23:13–25 18:28–19:16
Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) 27:27–54 15:16–39 23:26–49 19:16–37
Burial (evening) 27:57–61 15:42–47 23:50–54 19:38–42
Sunday Empty-tomb witnesses 28:1–8 16:1–8 24:1–12  
Resurrection appearances 28:9–20 16:9–20 24:13–53 20:1–21:25
Study Notes

Luke 19:1 He entered Jericho ties this account closely with the previous one (see 18:35). Jericho at this time was quite different from the OT city. Herod the Great had built aqueducts, a fortress, a monumental winter palace, and a chariot race course near the more ancient town. Jericho had a tropical climate and access to water for agriculture.

Study Notes

Luke 19:2 chief tax collector. Jericho was a major toll collection point for goods passing east and west.

Study Notes

Luke 19:7 All grumbled is in sharp contrast to “glorified by all” (4:15). For the symbolism of Jesus’ eating with tax collectors and sinners, see note on 5:30; also 4:18; 5:32; 15:1–2.

Study Notes

Luke 19:8 Half of my goods includes Zacchaeus’s possessions, not just his salary. I (shall) give to the poor (compare 12:33; 18:22). if I have defrauded . . . I (shall) restore it fourfold (compare Ex. 22:1).

Study Notes

Luke 19:9 Today salvation has come indicates that with God all things are possible, and a rich man can be saved (see 18:26–27). By his actions, Zacchaeus reveals that he also is a true son of Abraham (see Gal. 3:7) and not just his physical descendant (see Luke 3:8).

Study Notes

Luke 19:1–10 Jesus’ encounter with Zacchaeus is an example of the kingdom of God bringing salvation to outcasts. It also provides a lesson on the proper place of money and possessions in God’s kingdom.

Luke 19:10 to seek and to save the lost. Compare 5:32; 15:4, 6–7, 10, 24, 32.

Study Notes

Luke 19:11 he was near to Jerusalem. Expectations of a political messiah may have been extra high around Jerusalem. The parable will show that the kingdom will not be seen in its fullness until Christ returns. It begins in a small way and grows gradually until then (compare 13:18–21).

Study Notes

Luke 19:12 To receive for himself a kingdom means to receive authority over a kingdom. The kingdom that he is going to receive is not the far country to which he is traveling but the land from which he started out. Into a “far country” implies that the return of the nobleman (and the second coming of the Son of Man) will not take place immediately.

Study Notes

Luke 19:13 The rounded number ten shows that Jesus’ parable applies to all his disciples, not just the Twelve. A mina was about three months’ wages for a laborer, about 100 drachmas. “Engage in business until I come. The NT in general views work and business activity in a positive way (compare Matt. 25:14–30; Luke 10:7; 19:13–23; Col. 3:23–4:1; James 4:13–15), but also as an area where there are substantial temptations to sin (see Matt. 6:19–21; 1 Tim. 6:9–10) and to exploit others (James 5:1–6). “Until I come” refers to the time between Jesus’ ascension and his return at the end of the age.

Study Notes

Luke 19:14 His citizens represents the Jews who hated Jesus. sent a delegation. This image would be familiar to the Jews since they had sent delegations to Rome protesting some of their local rulers.

Study Notes

Luke 19:15 When he returned refers to Jesus’ second coming.

Study Notes

Luke 19:16 your mina has made ten minas more. An unusually high return in real life, indicating unusual wisdom and faithfulness on the part of the servant.

Study Notes

Luke 19:17 “Well done, good servant!” What was important was their faithfulness in using their gifts and potential. faithful in a very little. Compare 16:10. you shall have authority over ten cities. This is one of several passages that teach degrees of reward and responsibility in heaven (see notes on 1 Cor. 3:14–15; 1 Tim. 6:17–19).

Study Notes

Luke 19:20 Lord, here is your mina. The third servant has hidden the mina away where it did no good for anyone and did not gain additional value. Those who fail to do anything useful with the resources, talents, spiritual gifts, and opportunities God has given them will fall under his displeasure. This may indicate that they are not true believers.

Study Notes

Luke 19:21 severe man. Strict and having high standards (compare Matt. 25:24). This is not intended as a description of Christ, for Luke 19:17, 19 show him to be abundantly generous and gracious. This servant does not know his master well, or else he is simply making up an excuse for his own failure.

Study Notes

Luke 19:26 The person who welcomes God’s rule and presence will be given more; the one who does not welcome him will lose even the little that he has (taken away).

Study Notes

Luke 9:51–19:27 The Journey to Jerusalem. During his ministry of teaching, healing, and making disciples, Jesus “set his face” (9:51) for his final journey to Jerusalem.

Luke 19:11–27 This parable concludes Luke’s account of Jesus’ journey to Jerusalem (begun in 9:51). It is different from the parable of the talents in Matt. 25:14–30. Jesus sometimes told similar parables in different settings to emphasize slightly different truths.

Luke 19:27 But as for these enemies of mine may allude to the destruction of Jerusalem in A.D. 70, but it also forecasts the final judgment of those who reject Jesus.

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The Parables of Jesus

The Parables of Jesus

Parable Matthew Mark Luke
The Purpose of the Parables 13:10–17 4:10–12 8:9–10
The Sower 13:1–9, 18–23 4:1–9, 13–20 8:4–8, 11–15
The Weeds 13:24–30, 36–43 4:26–29
The Mustard Seed 13:31–32 4:30–32 13:18–19
The Leaven 13:33 13:20–21
The Hidden Treasure 13:44
The Pearl of Great Value 13:45–46
The Net 13:47–50
The Lost Sheep 18:10–14 15:3–7
The Unforgiving Servant 18:23–35
The Two Sons 21:28–32
The Tenants 21:33–44 12:1–11 20:9–18
The Wedding Feast 22:1–14 14:16–24
The Ten Virgins 25:1–13
The Talents 25:14–30 19:11–27
The Good Samaritan 10:29–37
The Rich Fool 12:16–21
The Barren Fig Tree 13:6–9
The Wedding Feast 14:7–11
The Lost Coin 15:8–10
The Prodigal Son 15:11–32
The Dishonest Manager 16:1–9
The Rich Man and Lazarus 16:19–31
The Persistent Widow 18:1–8
The Pharisee and the Tax Collector 18:9–14
Study Notes
Jerusalem in the Time of Jesus

Jerusalem in the Time of Jesus

The heavily fortified city of Jerusalem lay atop adjacent hills in the mountainous region of Judea. It therefore proved difficult even for the Romans to recapture during the Jewish revolt, although they eventually did so in A.D. 70 after a bitter siege. The oldest portion of Jerusalem, called “the city of David” and “Mount Zion,” lay to the south of the temple, but the city walls in the first century also encompassed the newer Upper City to the west of the temple. To the east, across the Kidron Valley (John 18:1), stood the Mount of Olives (Mark 13:3). To the south of Zion lay the Hinnom Valley. The reconstruction above depicts Jerusalem around A.D. 30, and the general direction of the drawing is looking north.

Jerusalem in the Time of Jesus

Study Notes

Luke 19:29 Bethany is on the eastern slopes of the Mount of Olives (see note on John 11:1). Although the location of Bethphage is not certain, it was clearly farther along the road from Bethany.

Jerusalem at the Time of Jesus

Jerusalem at the Time of Jesus

By the time of Jesus, the city of Jerusalem had grown from a modest military fortress to a world-class city with a newly renovated temple that rivaled nearly any in the ancient world. Public pools were fed by the Gihon Spring and by two aqueducts that brought water to the city from as far as 7 miles (11 km) away. The towns of Bethphage and Bethany were located on the eastern slopes of the Mount of Olives, which lay to the east of Jerusalem. See also Jerusalem in the Time of Jesus, pp. 1364–1365.

Jerusalem at the Time of Jesus

Luke Fact #22: Olivet

Fact: Olivet—Mount of Olives

Olivet (19:29), also known as the Mount of Olives, is a high mountain ridge stretching some 2.5 miles (4 km) in a north-to-south direction just east of Jerusalem. Throughout Israel’s history, it was an ideal location from which to see approaching armies. It is also where Jesus ascended into heaven with the promise to return in the same way (24:51; Acts 1:11–12; see also Zech. 14:4).

Study Notes

Luke 19:30 Go . . . on entering you will find. Either an example of Jesus’ foreknowledge or a prearrangement (see 22:13). A colt tied, on which no one has ever yet sat implies a kind of purity that destines an animal for a sacred task (compare the sacrificial animals in Num. 19:2; Deut. 21:3). Matthew 21:2 mentions that a donkey was with the colt, but Luke mentions only the colt, which was most important because Jesus would ride on it (see note on Matt. 21:6–7).

Study Notes

Luke 19:35 set Jesus on it. Jesus fulfills a prophecy about the Messiah in Zech. 9:9 by riding on the donkey (see notes on Matt. 21:4–5; John 12:15).

Study Notes

Luke 19:36 spread . . . cloaks on the road. An act of respect (see note on Matt. 21:8; see 2 Kings 9:13).

Study Notes

Luke 19:37 On the Mount of Olives, see note on Mark 13:3. began to rejoice (see Zech. 9:9) and praise God. This came primarily from Jesus’ disciples.

Study Notes

Luke 19:38 Blessed . . . in the name of the Lord! A blessing from Ps. 118:26 that worshipers traveling to Jerusalem received (see note on Mark 11:9).

Study Notes

Luke 19:39–40 The Pharisees’ actions illustrate v. 14. the very stones would cry out. All creation was made to worship this King who is Lord of all.

Study Notes

Luke 19:41 he wept over it. See notes on 13:34; John 11:35. Though the rejection of Jesus by many Jews was predicted in the OT (see note on John 12:37–40), Jesus still feels great sorrow over their rejection.

Study Notes

Luke 19:42 this day. That is, the day when the true Messiah and King came, “the time of your visitation” (v. 44). The things that make for peace are the things that would lead the Jewish people to salvation (see note on John 14:27). But now they (the things that make for peace) are hidden (see note on John 12:37–40).

Study Notes

Luke 19:43–44 days will come. See note on 21:5–6. a barricade around you. Earthworks constructed by the Romans. tear you down . . . and your children. A result of the attack. not leave one stone. Jesus’ prophecy was fulfilled in A.D. 70 when the Roman army destroyed Jerusalem and the temple. See 2 Sam. 17:13; Ps. 137:7; Mic. 3:12.

Study Notes
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Harmony of the Events of Holy Week

Harmony of the Events of Holy Week

Day Event Matthew Mark Luke John
Friday/Saturday Jesus arrives in Bethany       12:1
Mary anoints Jesus       12:2–8
Crowd comes to see Jesus       12:9–11
Sunday Triumphal entry into Jerusalem 21:1–11 11:1–10 19:28–44 12:12–18
Some Greeks seek Jesus       12:20–36
Jesus weeps over Jerusalem     19:41  
Enters temple   11:11    
Returns to Bethany 21:17 11:11    
Monday Jesus curses the fig tree 21:18–19 11:12–14    
Clears the temple 21:12–13 11:15–17 19:45–46  
Returns to Bethany with the Twelve   11:19    
Tuesday Disciples see the withered fig tree on the return to Jerusalem 21:20–22 11:20–21    
Temple controversies in Jerusalem 21:23–23:39 11:27–12:44 20:1–21:4  
Olivet Discourse on the return to Bethany 24:1–25:46 13:1–37 21:5–36  
Wednesday Jesus continues daily teaching in the temple     21:37–38  
Sanhedrin plots to kill Jesus 26:3–5 14:1–2 22:1–2  
Wednesday/Thursday Preparations for the Passover 26:17–19 14:12–16 22:7–13  
Thursday Passover meal/Last Supper 26:20–35 14:17–26 22:14–30  
Upper Room Discourse       13:1–17:26
Jesus prays in Gethsemane 26:36–46 14:32–42 22:39–46  
Friday Betrayal and arrest (after midnight?) 26:47–56 14:43–52 22:47–53 18:2–12
Jewish trial:        
   —before Annas       18:13–24
   —before Caiaphas and part of the Sanhedrin 26:57–75 14:53–72 22:54–65 18:19–24
   —before full Sanhedrin (after sunrise?) 27:1–2 15:1 22:66–71  
Roman trials:        
   —before Pilate 27:2–14 15:2–5 23:1–5  
   —before Herod     23:6–12  
   —before Pilate 27:15–26 15:6–15 23:13–25 18:28–19:16
Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) 27:27–54 15:16–39 23:26–49 19:16–37
Burial (evening) 27:57–61 15:42–47 23:50–54 19:38–42
Sunday Empty-tomb witnesses 28:1–8 16:1–8 24:1–12  
Resurrection appearances 28:9–20 16:9–20 24:13–53 20:1–21:25
Study Notes

Luke 19:45–48 Luke’s account of this incident is greatly shortened (compare Matt. 21:12–16; Mark 11:15–18). he entered the temple. See Matt. 21:12–17; Mark 11:15–17; see also Mal. 3:1. began to drive out those who sold. See note on Matt. 21:12. This probably occurred in the Royal Stoa, though it may have been in the Court of the Gentiles. den of robbers. See Jer. 7:11. chief priests and the scribes. They are acting as a group. The “chief priests” are not the high priests but members of the most prominent priestly families. See notes on Luke 5:17; 5:21–22. were (continually) seeking to destroy him. Luke’s first clear mention of a plot against Jesus’ life.

Study Notes

Luke 20:1–8 as Jesus was teaching. See 19:47. Do these things describes Jesus’ cleansing of the temple, but also his healing and teaching in the temple. He is neither an official priestly authority nor a scribal authority. Was the baptism (that is, the ministry) of John . . . from heaven (that is, “from God”; 15:7, 18, 21) or from man (that is, did it have a merely human origin; see note on Matt. 21:25–27)? The opponents have no basis on which to assess Jesus’ ministry.

Study Notes

Luke 20:10–12 he sent. The man sent three servants, probably representing the OT prophets, to check on the tenants.

Study Notes

Luke 20:13 My beloved son recalls the words spoken by God the Father to Jesus at his baptism (3:22; compare Matt. 3:17).

Study Notes

Luke 20:14–15a “Let us kill him. See 19:47. they . . . killed him. A clear allusion to Jesus’ approaching death.

Luke 20:15b The owner (literally, “lord”) represents God.

Study Notes

Luke 20:16 God will destroy those tenants. In a preliminary sense this happened during the destruction of Jerusalem in A.D. 70. In a fuller sense it refers to the final judgment. Surely not! The hearers have some sense that the parable applies to the people of Israel.

Study Notes

Luke 20:17 The stone . . . rejected has become the cornerstone (quoted from Ps. 118:22; see note on Mark 12:10). The rejected Son will become the Head of the church, the people of God.

Study Notes

Luke 20:9–18 This parable, while spoken to the people (vv. 1, 9), is directed to Jesus’ opponents (19:47; 20:1, 19). It is intended as an analogy to show that God (the “owner,” v. 13) is taking away the kingdom from Israel (see note on Mark 12:1–12).

Luke 20:18 Everyone who falls (compare Isa. 8:14–15; 1 Pet. 2:8) means everyone who rejects Jesus as the Messiah. When it falls on anyone refers to Christ coming back in judgment.

See chart See chart
The Parables of Jesus

The Parables of Jesus

Parable Matthew Mark Luke
The Purpose of the Parables 13:10–17 4:10–12 8:9–10
The Sower 13:1–9, 18–23 4:1–9, 13–20 8:4–8, 11–15
The Weeds 13:24–30, 36–43 4:26–29
The Mustard Seed 13:31–32 4:30–32 13:18–19
The Leaven 13:33 13:20–21
The Hidden Treasure 13:44
The Pearl of Great Value 13:45–46
The Net 13:47–50
The Lost Sheep 18:10–14 15:3–7
The Unforgiving Servant 18:23–35
The Two Sons 21:28–32
The Tenants 21:33–44 12:1–11 20:9–18
The Wedding Feast 22:1–14 14:16–24
The Ten Virgins 25:1–13
The Talents 25:14–30 19:11–27
The Good Samaritan 10:29–37
The Rich Fool 12:16–21
The Barren Fig Tree 13:6–9
The Wedding Feast 14:7–11
The Lost Coin 15:8–10
The Prodigal Son 15:11–32
The Dishonest Manager 16:1–9
The Rich Man and Lazarus 16:19–31
The Persistent Widow 18:1–8
The Pharisee and the Tax Collector 18:9–14
Study Notes

Luke 20:20 governor. Pontius Pilate.

Study Notes

Luke 20:22 Is it lawful? Some Jews believed that paying any tax to pagan rulers contradicted God’s lordship over his people.

Study Notes

Luke 20:25 render to Caesar. See note on Matt. 22:21. The denarius has Caesar’s image and represents the tribute they should give to him. Jesus adds a more important command: people should give to God that which bears his image and likeness, namely, themselves (see note on Rom. 12:1).

Study Notes

Luke 20:27 Sadducees. See notes on Matt. 3:7; 22:23. They were a priestly group. One view is that they claimed descent from Zadok, the high priest under David (1 Kings 1:26). who deny . . . a resurrection. This is the main issue in the following discussion.

Study Notes

Luke 20:28–31 Moses wrote. The Sadducees’ puzzle is based on the OT command that if a man dies leaving no children, his brother is to marry the widow and take care of her (see note on Matt. 22:24). all seven left no children and died. The example is carefully worked out so that no brother has a special claim to the woman.

Study Notes

Luke 20:33 In the resurrection . . . whose wife? Since neither Jesus nor the Pharisees could reply that she would equally be the wife of all seven, the Sadducees believed this illustration disproved the resurrection.

Study Notes

Luke 20:34–35 The coming age is different from this age in many ways. neither marry nor are given in marriage. See note on Matt. 22:29–30.

Study Notes

Luke 20:36 equal to angels. Angels are immortal. sons of God . . . sons of the resurrection. The believer’s relationship as a child of God becomes fully realized at the resurrection after Christ’s return (see Rom. 8:23; 1 Cor. 15:53–54).

Study Notes

Luke 20:37–38 When the Lord calls himself the God of Abraham and . . . of Jacob after their death, this indicates that he is still their God. Since he is not God of the dead, but of the living, then there must be a resurrection. See notes on Matt. 22:31–32; Mark 12:26–27.

Study Notes

Luke 20:41–44 How can they say that the Christ is David’s son? Jesus answers his own question. Scripture teaches that Jesus is more than David’s son. Jesus quotes Ps. 110:1: David . . . says . . . “The Lord (the God of Israel) said to my Lord” (the Messiah). See note on Mark 12:35–37. “Sit at my right hand. The Lord (Messiah) is given the place of honor. Since David calls the Messiah his Lord, how is he his son? That is, how can Jesus be only David’s son? The Messiah is, in fact, greater than his father David, and thus David calls him Lord (see note on Matt. 22:41–46).

Study Notes

Luke 20:45–47 Beware of the scribes. See 11:45–53; 12:1. They walk . . . in long (attention-grabbing) robes (see note on Matt. 23:5). They love greetings and places of honor (see Luke 11:43; 14:7–8; see note on Matt. 23:7). While doing this, they devour widows’ houses (probably while managing their property) and for a pretense make long prayers (see Matt. 6:5–6). As a consequence, they will receive the greater condemnation (compare Matt. 23:13–36; Luke 11:37–52).

Luke Fact #23: The widow’s offering

Fact: The widow’s offering

The widow’s offering. There were 13 collection chests for offerings in the temple. The widow’s contribution caught Jesus’ eye not because it was impressive but because she had given sacrificially. The attitude of the giver is more important to God than the size of the gift.

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Dive Deeper | Luke 19-20

Imagine a comic book movie introduction—vivid colors and fast-moving graphics. Then a deep narrator's voice booms, "In Luke 19, we catch up with our protagonist. We see our hero Jesus sitting in wee Zaccheus' living room. People have gathered around, anticipation hanging in the air, breathlessly waiting for his first words. Then, instead of delivering the perfect Sunday school song, Jesus starts on yet another parable." (And the disciples roll their eyes.)

Jesus launches into the Parable of the Minas— a story about a king who gave each servant a single mina, equivalent to three to four months of wages, and tasked them to engage in business until he returned. When he returned, he asked his servants to give an account of their work.

We ask the question "When?" a lot. When will I finish school? When will I meet my future spouse? When will I get a raise? When will we have a baby? The Bible is clear that Jesus will come back and for 2,000 years people have been asking when it will happen. Jesus never tells us when he will return, but he does tell us how to live our lives while we wait in this parable.

The first two servants report to the king that they have earned ten and five times more minas for their work. The king rewards the productive servants, and they are given more authority over the king's cities. These two servants should be encouragement that we, too, will be in front of Jesus to explain what we did with the "mina" that he entrusted to us.

The third servant reported to the king that he wrapped his mina in a handkerchief but had made no effort to increase the investment. This servant gave the excuse that he was afraid and believed the king to act harshly. The king condemned this servant as wicked, took his mina, and gave it to the first servant.

It is important that while we are waiting for the future, we don't waste the present. Don't waste your mina!

This month's memory verse

"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."

– John 15:5

Discussion Questions

1. What distractions keep you from doing God's work today?

2. What's the last thing that you discarded or wasted that someone gave you? If somebody gives you something valuable, will you always recognize the value? If we do recognize the value, what would we do with it?

3. In our society, we are constantly comparing values between individuals. One person has more, one person has less. One person has more rights, another one has more privileges. It seems to dominate the discussions of today. Nobody seems to focus on what we have that is the same for all of us. In your life, what do you think is a mina? What do you have that is equal among all people and everybody has the same amount? What minas has God provided for us?