Bible Commentaries

On one of the days (εν μιαι των ημερων — en miāi tōn hēmerōn). Luke‘s favourite way of indicating time. It was the last day of the temple teaching (Tuesday). Luke 20:1-19 is to be compared with Mark 11:27-12:12; Matthew 21:23-46.

There came upon him (επεστησαν — epestēsan). Second aorist active indicative, ingressive aorist of επιστημι — ephistēmi old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. Luke 19:47) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.

Tell us (ειπον ημιν — eipon hēmin). Luke adds these words to what Mark and Matthew have. Second aorist active imperative for the old form ειπε — eipe and with ending -ον — on of the first aorist active. Westcott and Hort punctuate the rest of the sentence as an indirect question after ειπον — eipon but the Revised Version puts a semicolon after “us” and retains the direct question. The Greek manuscripts have no punctuation.

Question (λογον — logon). Literally, word. So in Mark 11:29; Matthew 21:24.

They reasoned with themselves (συνελογισαντο — sunelogisanto). First aorist middle of συλλογιζομαι — sullogizomai to bring together accounts, an old word, only here in the N.T. Mark and Matthew have διελογιζοντο — dielogizonto (imperfect middle of διαλογιζομαι — dialogizomai a kindred verb, to reckon between one another, confer). This form (διελογιζοντο — dielogizonto) in Luke 20:14 below.

If we shall say (εαν ειπωμεν — ean eipōmen). Third-class condition with second aorist active subjunctive. Suppose we say! So in Luke 20:6.

Will stone us (καταλιτασει — katalithasei). Late verb and here only in the N.T. Literally, will throw stones down on us, stone us down, overwhelm us with stones.

They be persuaded (πεπεισμενος εστιν — pepeismenos estin). Periphrastic perfect passive indicative of πειτω — peithō to persuade, a settled state of persuasion, “is persuaded” (no reason for use of “be” here).

That John was a prophet (Ιωανην προπητην ειναι — Iōanēn prophētēn einai). Accusative and infinitive in indirect assertion.

That they knew not (μη ειδεναι — mē eidenai). Accusative and infinitive in indirect assertion again with the negative μη — mē rather than ου — ou f0).

Vineyard (αμπελωνα — ampelōna). Late word from αμπελος — ampelos (vine), place of vines. So in Mark 12:1; Matthew 21:33.

Let it out (εχεδετο — exedeto). Second aorist middle of εκδιδωμι — ekdidōmi but with variable vowel ε — e in place of ο — o of the stem δο — do (εχεδοτο — exedoto). Same form in Mark and Matthew.

For a long time (χρονους ικανους — chronous hikanous). Accusative of extent of time, considerable times or periods of time. Not in Mark and Matthew, though all three have απεδημησεν — apedēmēsen (went off from home). See note on Luke 7:6 for hikanos f0).

At the season (καιρωι — kairōi). The definite season for the fruit like ο καιρος των καρπων — ho kairos tōn karpōn (Matthew 21:34). That they should give (ινα δωσουσιν — hina dōsousin). Future indicative with ινα — hina for purpose like the aorist subjunctive, though not so frequent.

He sent yet another (προσετετο ετερον πεμπσαι — prosetheto heteron pempsai). Literally, he added to send another. A clear Hebraism repeated in Luke 20:12 and also in Luke 19:11.

They wounded (τραυματισαντες — traumatisantes). First aorist active participle of τραυματιζω — traumatizō An old verb, from τραυμα — trauma a wound, but in the N.T. only here and Acts 19:16.

What shall I do? (Τι ποιησω — Ti poiēsō̱). Deliberative future indicative or aorist subjunctive (same form). This detail only in Luke. Note the variations in all three Gospels. All three have “will reverence” (εντραπησονται — entrapēsontai) for which see Matthew and Mark.

It may be (ισως — isōs). Perhaps, from ισος — isos equal. Old adverb, but only here in the N.T.

That the inheritance may be ours (ινα ημων γενηται η κληρονομια — hina hēmōn genētai hē klēronomia). That the inheritance may become (γενηται — genētai second aorist middle subjunctive of γινομαι — ginomai). Here Matthew 21:39 has σχωμεν — schōmen “let us get, ingressive aorist active subjunctive.” Cf. εχωμεν — echōmen present subjunctive of the same verb εχω — echō in Romans 5:1; Mark 12:7 has “and it will be ours” (εσται — estai).

God forbid (μη γενοιτο — mē genoito). Optative of wish about the future with μη — mē Literally, may it not happen. No word “God” in the Greek. This was the pious protest of the defeated members of the Sanhedrin who began to see the turn of the parable against themselves.

He looked upon them (εμβλεπσας αυτοις — emblepsas autois). Not in Mark and Matthew. First aorist active participle of εμβλεπω — emblepō to look on. It was a piercing glance. The scripture quoted is from Psalm 118:22 and is in Mark 11:10; see Matthew 21:42 for the inverted attraction of the case λιτον — lithon (stone) to that of the relative ον — hon (which).

Shall be broken to pieces (συντλαστησεται — sunthlasthēsetai). Future passive indicative of συντλαω — sunthlaō a rather late compound, only here in the N.T. unless Matthew 21:44 is genuine. It means to shatter.

Will scatter him as dust (λικμησει — likmēsei). From λικμαω — likmaō an old verb to winnow and then to grind to powder. Only here in the N.T. unless in Matthew 21:44 is genuine, which see note.

To lay hands on him (επιβαλειν επ αυτον τας χειρας — epibalein ep' auton tas cheiras). Second aorist active infinitive of επιβαλλω — epiballō an old verb and either transitively as here or intransitively as in Mark 4:37. Vivid picture here where Mark 12:12; Matthew 21:46 has “to seize” (κρατησαι — kratēsai).

In that very hour (εν αυτηι τηι ωραι — en autēi tēi hōrāi). Luke‘s favourite idiom, in the hour itself. Not in Mark or Matthew and shows that the Sanhedrin were angry enough to force the climax then.

And they feared (και εποβητησαν — kai ephobēthēsan). Adversative use of και — kai = but they feared. Hence they refrained.

For they perceived (εγνωσαν γαρ — egnōsan gar). The reason for their rage. Second aorist active indicative of γινωσκω — ginōskō them (προς αυτους — pros autous). As in Mark 12:12. The cap fitted them and they saw it.

They watched him (παρατηρησαντες — paratērēsantes). First aorist active participle of παρατηρεω — paratēreō a common Greek verb to watch on the side or insidiously or with evil intent as in Luke 6:7 (παρετηρουντο — paretērounto) of the scribes and Pharisees. See note on Mark 3:2. There is no “him” in the Greek. They were watching their chance.

Spies (enkathetous). An old verbal adjective from enkathiēmi to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T.

Feigned themselves (ενκατετους — hupokrinomenous heautous). Hypocritically professing to be “righteous” (ενκατιημι — dikaious). “They posed as scrupulous persons with a difficulty of conscience” (Plummer).

That they might take hold of his speech (υποκρινομενους εαυτους — hina epilabōntai autou logou). Second aorist middle of δικαιους — epilambanō an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of (ινα επιλαβωνται αυτου λογου — hina) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, “so as to deliver him up” (επιλαμβανω — hōste paradounai auton). Second aorist active infinitive of ινα — paradidōmi to hand over, to give from one‘s side to another. The trap is all set now and ready to be sprung by these “spies.”

Of the governor (ωστε παραδουναι αυτον — tou hēgemonos). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. So then all their plans focus on this point as the goal. Luke alone mentions this item here.

Rightly (ορτως — orthōs). Matthew (Matthew 22:16) notes that these “spies” were “disciples” (students) of the Pharisees and Mark (Mark 12:13) adds that the Herodians are also involved in the plot. These bright theologues are full of palaver and flattery and openly endorse the teaching of Jesus as part of their scheme.

Acceptest not the person of any (ου λαμβανεις προσωπον — ou lambaneis prosōpon). Dost not take the face (or personal appearance) as the test. It is a Hebraism from which the word προσωπολεμπσια — prosōpolempsia (James 2:1) comes. Originally it meant to lift the face, to lift the countenance, to regard the face, to accept the face value. See Mark 12:13-17; and Matthew 22:15-22 for discussion of details here. They both have βλεπεις — blepeis here.

Tribute (πορον — phoron). Old word for the annual tax on land, houses, etc. Mark and Matthew have κηνσον — kēnson The picture on the coin may have been that of Tiberius.

Perceived (κατανοησας — katanoēsas). From κατανοεω — katanoeō to put the mind down on. Mark has ειδως — eidōs “knowing,” and Matthew γνους — gnous coming to know or grasping (second aorist active participle of γινωσκω — ginōskō).

Craftiness (πανουργιαν — panourgian). Old word for doing any deed. Matthew has “wickedness” (πονηριαν — ponērian) and Mark “hypocrisy” (υποκρισιν — hupokrisin). Unscrupulous they certainly were. They would stoop to any trick and go the limit.

They were not able (ουκ ισχυσαν — ouk ischusan). They did not have strength. An old verb ισχυω — ischuō from ισχυς — ischus (strength). They failed “to take hold (cf. Luke 20:20) of the saying before the people.” These “crack” students had made an ignominious failure and were not able to make a case for the surrender of Jesus to Pilate. He had slipped through their net with the utmost ease.

Held their peace (εσιγησαν — esigēsan). Ingressive aorist active of σιγαω — sigaō They became silent as they went back with the “dry grins.”

There is no resurrection (αναστασιν μη ειναι — anastasin mē einai). Accusative and infinitive with negative μη — mē in indirect assertion. The Sadducees rally after the complete discomfiture of the Pharisees and Herodians. They had a stock conundrum with which they had often gotten a laugh on the Pharisees. So they volunteer to try it on Jesus. For discussion of details here see Matthew 22:23-33; and notes on Mark 12:18-27. Only a few striking items remain for Luke.

Had her (εσχον — eschon). Constative second aorist indicative of εχω — echō including all seven seriatim. So Matthew 22:28; Mark 12:33.

To wife (γυναικα — gunaika). As wife, accusative in apposition with “her.”

Equal unto the angels (ισαγγελοι — isaggeloi). A rare and late word from ισος — isos equal, and αγγελος — aggelos Only here in the N.T. Mark and Matthew have “as angels” (ως αγγελοι — hōs aggeloi). Angels do not marry, there is no marriage in heaven.

Sons of God, being sons of the resurrection (υιοι τεου της αναστασεως υιοι οντες — huioi theou tēs anastaseōs huioi ontes). This Hebraistic phrase, “sons of the resurrection” defines “sons of God” and is a direct answer to the Sadducees.

Even Moses (και Μωυσης — kai Mōusēs). Moses was used by the Sadducees to support their denial of the resurrection. This passage (Exodus 3:6) Jesus skilfully uses as a proof of the resurrection. See Matthew 22:32 and Mark 12:26.

Certain of the scribes (τινες των γραμματεων — tines tōn grammateōn). Pharisees who greatly enjoyed this use by Jesus of a portion of the Pentateuch against the position of the Sadducees. So they praise the reply of Jesus, hostile though they are to him.

They durst not any more (ουκετι ετολμων ουδεν — ouketi etolmōn ouden). Double negative and imperfect active of τολμαω — tolmaō The courage of Pharisees, Sadducees, Herodians vanished.

How say they? (Πως λεγουσιν — Pōs legousiṉ). The Pharisees had rallied in glee and one of their number, a lawyer, had made a feeble contribution to the controversy which resulted in his agreement with Jesus and in praise from Jesus (Mark 12:28-34; Matthew 27:34-40). Luke does not give this incident which makes it plain that by “they say” (λεγουσιν — legousin) Jesus refers to the Pharisees (rabbis, lawyers), carrying on the discussion and turning the tables on them while the Pharisees are still gathered together (Matthew 22:41). The construction with λεγουσιν — legousin is the usual infinitive and the accusative in indirect discourse. By “the Christ” (τον Χριστον — ton Christon) “the Messiah” is meant.

For David himself (αυτος γαρ Δαυειδ — autos gar Daueid). This language of Jesus clearly means that he treats David as the author of Psalm 110:1-7. The inspiration of this Psalm is expressly stated in Mark 12:36; Matthew 22:43 (which see) and the Messianic character of the Psalm in all three Synoptics who all quote the lxx practically alike. Modern criticism that denies the Davidic authorship of this Psalm has to say either that Jesus was ignorant of the fact about it or that he declined to disturb the current acceptation of the Davidic authorship. Certainly modern scholars are not agreed on the authorship of Psalm 110:1-7. Meanwhile one can certainly be excused for accepting the natural implication of the words of Jesus here, “David himself.”

In the book of the Psalms (εν βιβλωι Πσαλμων — en biblōi Psalmōn). Compare Luke 3:4 “in the book of the words of Isaiah the prophet.”

David therefore (Δαυειδ ουν — Daueid oun). Without ει — ei as in Matthew 22:45. On the basis of this definite piece of exegesis (ουν — oun therefore) Jesus presses the problem (πως — pōs how) for an explanation. The deity and the humanity of the Messiah in Psalm 110:1-7 are thus set forth, the very problems that disturbed the rabbis then and that upset many critics today.

In the hearing of all the people (ακουοντος παντος του λαου — akouontos pantos tou laou). Genitive absolute, “while all the people were listening” (present active participle). That is the time to speak. The details in this verse and Luke 20:47 are precisely those given in Mark 12:38., which see notes for discussion of details. Matthew 23:1-39 has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew 16:2; Luke 11:12, Luke 11:15-18).