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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Luke 20 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/luke/20.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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<a href="/context/mark/11-27.htm" title="And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,">Mark 11:27-33</a>.<p><span class= "bld">And preached the gospel.</span>—The Greek verb (<span class= "ital">to evangelise</span>) is one specially characteristic of St. Luke. Neither St. Mark nor St. John use it at all; St. Matthew once only (<a href="/matthew/11-5.htm" title="The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.">Matthew 11:5</a>), in a passive sense; St. Luke ten times in the Gospel, fifteen times in the Acts. So in the Epistles, neither St. John nor St. James use it; St. Peter once; St. Paul twenty times. It, too, was clearly one of the words which the two friends and fellow-workers had in common.<p><span class= "bld">Came upon him.</span>—The Greek word, like the English, expresses something of a sudden, and, it might be, concerted movement.<p> <div class="versenum"><a href="/luke/20-2.htm">Luke 20:2</a></div><div class="verse">And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?</div>(2) <span class= "bld">Tell us, by what authority</span> <span class= "bld">. . .?—</span>The form of the question is nearly identical in the three Gospels.<p> <div class="versenum"><a href="/luke/20-6.htm">Luke 20:6</a></div><div class="verse">But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.</div>(6) <span class= "bld">All the people will stone us.</span>—St. Luke gives the more vivid utterance in place of the more general “we fear the people” in the other Gospels. As indicating the readiness of the people of Jerusalem to proceed to extremities of this kind, we may refer to their treatment of our Lord (<a href="/john/8-59.htm" title="Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the middle of them, and so passed by.">John 8:59</a>; <a href="/john/10-31.htm" title="Then the Jews took up stones again to stone him.">John 10:31</a>) and Stephen (<a href="/context/acts/7-58.htm" title="And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.">Acts 7:58-59</a>).<p> <div class="versenum"><a href="/luke/20-9.htm">Luke 20:9</a></div><div class="verse">Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.</div>(9-19) <span class= "bld">Then began he to speak to the people.</span>—See Notes on <a href="/context/matthew/21-33.htm" title="Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and dig a wine press in it, and built a tower, and let it out to farmers, and went into a far country:">Matthew 21:33-46</a>; <a href="/context/mark/12-1.htm" title="And he began to speak to them by parables. A certain man planted a vineyard, and set an hedge about it, and dig a place for the winefat, and built a tower, and let it out to farmers, and went into a far country.">Mark 12:1-12</a>. The presence of this, as well as of the last section, in the first three Gospels, with so little variation, indicates the impression which these facts and teaching made at the time, and probably also that they occupied a prominent place in the early records that served as the basis of our present Gospels.<p><span class= "bld">A certain man planted a vineyard.</span>—The absence of the fuller detail in St. Matthew and St. Mark shows that St. Luke’s report was not derived from them, but probably from a version, orally repeated, of that which they reported more fully. On the other hand, the addition of “for a long time” is peculiar to St. Luke, and reminds us of the like phrase in <a href="/matthew/25-19.htm" title="After a long time the lord of those servants comes, and reckons with them.">Matthew 25:19</a>.<p> <div class="versenum"><a href="/luke/20-10.htm">Luke 20:10</a></div><div class="verse">And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent <i>him</i> away empty.</div>(10) <span class= "bld">Beat him, and sent him away empty.</span>—The description agrees almost verbally with St. Mark.<p> <div class="versenum"><a href="/luke/20-11.htm">Luke 20:11</a></div><div class="verse">And again he sent another servant: and they beat him also, and entreated <i>him</i> shamefully, and sent <i>him</i> away empty.</div>(11) <span class= "bld">And sent him away empty.</span>—The emphatic repetition of the words that had been used in the previous verse is peculiar to St. Luke.<p> <div class="versenum"><a href="/luke/20-12.htm">Luke 20:12</a></div><div class="verse">And again he sent a third: and they wounded him also, and cast <i>him</i> out.</div>(12) <span class= "bld">They wounded him also.</span>—The verb is peculiar to St. Luke, and has a characteristic half-surgical ring in it. It is used by him again in <a href="/acts/19-16.htm" title="And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.">Acts 19:16</a>.<p> <div class="versenum"><a href="/luke/20-13.htm">Luke 20:13</a></div><div class="verse">Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence <i>him</i> when they see him.</div>(13) <span class= "bld">It may be.</span>—The doubt implied in the qualification is a feature peculiar to St. Luke’s report. The better MSS. omit the clause “when they see him.”<p> <div class="versenum"><a href="/luke/20-16.htm">Luke 20:16</a></div><div class="verse">He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard <i>it</i>, they said, God forbid.</div>(16) <span class= "bld">He shall come and destroy these husbandmen.</span>—St. Luke agrees with St. Mark in putting these words into our Lord’s lips, and not, as St. Matthew does, into those of the by-standers.<p><span class= "bld">They said, God forbid.</span>—No other English phrase could well be substituted for this, but it is worth remembering that the name of God does not appear in the original, and that the ejaculation is simply, as it were, a negative Amen, “So be it not.” Its insertion hero is peculiar to St. Luke, nor does it occur elsewhere in the Gospels. St. Paul uses it frequently, as in <a href="/romans/3-4.htm" title="God forbid: yes, let God be true, but every man a liar; as it is written, That you might be justified in your sayings, and might overcome when you are judged.">Romans 3:4</a>; <a href="/romans/3-6.htm" title="God forbid: for then how shall God judge the world?">Romans 3:6</a>; <a href="/romans/3-31.htm" title="Do we then make void the law through faith? God forbid: yes, we establish the law.">Romans 3:31</a>; <a href="/romans/6-2.htm" title="God forbid. How shall we, that are dead to sin, live any longer therein?">Romans 6:2</a>; <a href="/romans/6-15.htm" title="What then? shall we sin, because we are not under the law, but under grace? God forbid.">Romans 6:15</a>, <span class= "ital">et al.</span><p> <div class="versenum"><a href="/luke/20-17.htm">Luke 20:17</a></div><div class="verse">And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?</div>(17) <span class= "bld">And he beheld them.</span>—Better, <span class= "ital">He looked on them.</span> The Greek verb implies the gaze turned and fixed on its object, in addition to the mere act of beholding.<p> <div class="versenum"><a href="/luke/20-18.htm">Luke 20:18</a></div><div class="verse">Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.</div>(18) <span class= "bld">Whosoever shall fall upon that stone.</span>—See Note on <a href="/matthew/21-44.htm" title="And whoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.">Matthew 21:44</a>. The verse, which is omitted by many of the best MSS. in St. Matthew, is found in all MSS. of St. Luke. If we were to receive it, on this evidence, as belonging strictly to the latter Gospel only, the Greek word for “bruised” might take its place among those classical, or perhaps <span class= "ital">quasi</span>-medical, terms characteristic of St. Luke. (See Note on <a href="/luke/20-12.htm" title="And again he sent a third: and they wounded him also, and cast him out.">Luke 20:12</a>, and <span class= "ital">Introduction.</span>)<p> <div class="versenum"><a href="/luke/20-20.htm">Luke 20:20</a></div><div class="verse">And they watched <i>him</i>, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.</div>(20-26) <span class= "bld">And they watched him.</span>—See Notes on <a href="/context/matthew/22-15.htm" title="Then went the Pharisees, and took counsel how they might entangle him in his talk.">Matthew 22:15-22</a> and <a href="/context/mark/12-13.htm" title="And they send to him certain of the Pharisees and of the Herodians, to catch him in his words.">Mark 12:13-17</a>.<p><span class= "bld">And sent forth spies.</span>—The noun is, again, one of St. Luke’s characteristic words not used by any other New Testament writer. It expresses rather the act of those who lie in ambush, than that of “spies” in the strict sense of the words. St. Luke is, on the one hand, less definite as to the parties to the conspiracy than the other Gospels, and on the other hand more explicit as to its aim. They wanted materials for an accusation before Pilate, as well as for one before the Sanhedrin. On the omission of the name of the Herodians, see Note on <a href="/luke/6-11.htm" title="And they were filled with madness; and communed one with another what they might do to Jesus.">Luke 6:11</a>.<p><span class= "bld">Power and authority.</span>—We have again the characteristic combination of the two substantives. (See Note on <a href="/luke/12-11.htm" title="And when they bring you to the synagogues, and to magistrates, and powers, take you no thought how or what thing you shall answer, or what you shall say:">Luke 12:11</a>.)<p> <div class="versenum"><a href="/luke/20-21.htm">Luke 20:21</a></div><div class="verse">And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person <i>of any</i>, but teachest the way of God truly:</div>(21) <span class= "bld">Neither acceptest thou the person of any.</span>—To “accept the person” takes the place of “regarding” or “looking at” the person of <a href="/matthew/22-16.htm" title="And they sent out to him their disciples with the Herodians, saying, Master, we know that you are true, and teach the way of God in truth, neither care you for any man: for you regard not the person of men.">Matthew 22:16</a>, where see Note. The precise combination which St. Luke uses meets us again in <a href="/galatians/2-6.htm" title="But of these who seemed to be somewhat, (whatever they were, it makes no matter to me: God accepts no man's person:) for they who seemed to be somewhat in conference added nothing to me:">Galatians 2:6</a>.<p> <div class="versenum"><a href="/luke/20-23.htm">Luke 20:23</a></div><div class="verse">But he perceived their craftiness, and said unto them, Why tempt ye me?</div>(23) <span class= "bld">Their craftiness.</span>—The Greek noun does not appear in the other Gospels, but is used four times by St. Paul, as in <a href="/2_corinthians/4-2.htm" title="But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.">2Corinthians 4:2</a>; <a href="/ephesians/4-14.htm" title="That we from now on be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;">Ephesians 4:14</a>.<p> <div class="versenum"><a href="/luke/20-26.htm">Luke 20:26</a></div><div class="verse">And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.</div>(26) <span class= "bld">And they could not take hold of his words.</span>—As St. Luke is fuller in his account of the plot of the questioners (<a href="/luke/20-20.htm" title="And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him to the power and authority of the governor.">Luke 20:20</a>), so is he in that of its defeat.<p><span class= "bld">They marvelled at his answer.</span>—There is an interesting, though obviously undesigned, parallelism with the narrative of the incident in which the Lord Jesus was first brought face to face with the Rabbis of Jerusalem. Then also “they were astonished at His answers” (<a href="/luke/2-47.htm" title="And all that heard him were astonished at his understanding and answers.">Luke 2:47</a>). The childhood was, in this respect, a prophecy of the manhood.<p> <div class="versenum"><a href="/luke/20-27.htm">Luke 20:27</a></div><div class="verse">Then came to <i>him</i> certain of the Sadducees, which deny that there is any resurrection; and they asked him,</div>(27-39) <span class= "bld">Then came</span> <span class= "bld">to him certain of the Sadducees.</span>—See Notes on <a href="/context/matthew/22-23.htm" title="The same day came to him the Sadducees, which say that there is no resurrection, and asked him,">Matthew 22:23-33</a>; <a href="/context/mark/12-18.htm" title="Then come to him the Sadducees, which say there is no resurrection; and they asked him, saying,">Mark 12:18-27</a>.<p> <div class="versenum"><a href="/luke/20-34.htm">Luke 20:34</a></div><div class="verse">And Jesus answering said unto them, The children of this world marry, and are given in marriage:</div>(34) <span class= "bld">The children of this world marry.</span>—The three reports of the question are all but absolutely identical. In the form of the answer there are slight variations. The contrast between “the children of this world “or “age,” those, <span class= "ital">i.e.,</span> who belong to it (see Note on <a href="/luke/16-8.htm" title="And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.">Luke 16:8</a>), and those of “that world” or “age,” is peculiar to St. Luke. In both cases the word rests primarily on the idea of time rather than place. It may be noted that no other writer in the New Testament uses the form of words, “<span class= "ital">that</span> world,” the age or period that is <span class= "ital">there,</span> not <span class= "ital">here,</span> for the life of the eternal kingdom. The more common phrase is “the world to come” (<a href="/matthew/12-32.htm" title="And whoever speaks a word against the Son of man, it shall be forgiven him: but whoever speaks against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.">Matthew 12:32</a>; <a href="/matthew/19-30.htm" title="But many that are first shall be last; and the last shall be first.">Matthew 19:30</a>).<p> <div class="versenum"><a href="/luke/20-35.htm">Luke 20:35</a></div><div class="verse">But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:</div>(35) <span class= "bld">They which shall be accounted worthy.</span>—Another word common to St. Luke and St. Paul (<a href="/2_thessalonians/1-5.htm" title="Which is a manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer:">2Thessalonians 1:5</a>), and to them only in the New Testament.<p> <div class="versenum"><a href="/luke/20-36.htm">Luke 20:36</a></div><div class="verse">Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.</div>(36) <span class= "bld">Neither can they die any more.</span>—The record of this teaching is peculiar to St. Luke. The implied thought is that death and marriage are correlative facts in God’s government of the world, the one filling up the gaps which are caused by the other. In the life eternal there is no need for an addition in this way to the number of the elect, and therefore there is no provision for it.<p><span class= "bld">Equal unto the angels.</span>—The one Greek word which answers to the English four is again peculiar to St. Luke.<p><span class= "bld">The children of God, being the children of the resurrection.</span>—It is obvious that here the resurrection is assumed to be unto life and to a share in the divine kingdom. The fact that men were counted worthy to obtain that resurrection was a proof that they were “children of God,” and as such on the same footing as those other “sons of God,” whom the language of Scripture (<a href="/job/1-6.htm" title="Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.">Job 1:6</a>; <a href="/job/38-7.htm" title="When the morning stars sang together, and all the sons of God shouted for joy?">Job 38:7</a>, and possibly <a href="/genesis/6-12.htm" title="And God looked on the earth, and, behold, it was corrupt; for all flesh had corrupted his way on the earth.">Genesis 6:12</a>) identified with the angels.<p> <div class="versenum"><a href="/luke/20-37.htm">Luke 20:37</a></div><div class="verse">Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.</div>(37) <span class= "bld">Even Moses shewed at the bush.</span>—The precise meaning of the verb is that of “indicating,” “pointing to,” rather than actually “shewing.” In his mode of reference to the words of <a href="/exodus/3-6.htm" title="Moreover he said, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look on God.">Exodus 3:6</a>, St. Luke agrees with St. Mark (<a href="/mark/12-26.htm" title="And as touching the dead, that they rise: have you not read in the book of Moses, how in the bush God spoke to him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?">Mark 12:26</a>).<p> <div class="versenum"><a href="/luke/20-38.htm">Luke 20:38</a></div><div class="verse">For he is not a God of the dead, but of the living: for all live unto him.</div>(38) <span class= "bld">For all live unto him.</span>—St. Luke alone adds the words. They are of value as developing the meaning of those that precede them. All life, in the truest, highest sense of that term, depends upon our relation to God. We live to Him, and in Him. And so when He reveals Himself as the God of those who have passed from earth, He witnesses that that relation continues still. They are not dead, but are still living unto Him. We may, perhaps, connect the thought thus expressed with St. Paul’s words, “in Him we live, and move, and have our being,” in his speech at Athens. (See Note on <a href="/acts/17-28.htm" title="For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.">Acts 17:28</a>.)<p> <div class="versenum"><a href="/luke/20-39.htm">Luke 20:39</a></div><div class="verse">Then certain of the scribes answering said, Master, thou hast well said.</div>(39) <span class= "bld">Master, thou hast well said.</span>—The words came, it is obvious, from the better section of the Pharisees, who welcomed this new defence of the doctrine on which their faith rested.<p> <div class="versenum"><a href="/luke/20-40.htm">Luke 20:40</a></div><div class="verse">And after that they durst not ask him any <i>question at all</i>.</div>(40) <span class= "bld">They durst not ask him any question at all.</span>—The singular omission by St. Luke of the question which is recorded by St. Matthew (<a href="/context/matthew/22-34.htm" title="But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.">Matthew 22:34-40</a>) and St. Mark (<a href="/context/mark/12-28.htm" title="And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?">Mark 12:28-34</a>), and which would have fallen m so well with the general scope and tenor of his Gospel, may take its place, though we cannot account for it except on the supposition that he did not know the facts, as one of the many proofs of his entire independence as a narrator.<p> <div class="versenum"><a href="/luke/20-41.htm">Luke 20:41</a></div><div class="verse">And he said unto them, How say they that Christ is David's son?</div>(41, 42) <span class= "bld">How say they that Christ is David’s son</span>?—Better, <span class= "ital">that the Christ.</span> See Notes on <a href="/context/matthew/22-41.htm" title="While the Pharisees were gathered together, Jesus asked them,">Matthew 22:41-46</a>; <a href="/context/mark/12-35.htm" title="And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David?">Mark 12:35-37</a>. The implied subject of the verb is clearly, as in St. Mark, “the scribes.” St. Luke agrees with St. Mark in not giving the preliminary question, “What think ye of Christ? . . ,” which we find in St. Matthew.<p> <div class="versenum"><a href="/luke/20-45.htm">Luke 20:45</a></div><div class="verse">Then in the audience of all the people he said unto his disciples,</div>(45-47) <span class= "bld">Then in the audience of all the people.</span>—Better, <span class= "ital">in the hearing.</span> See Notes on Matthew 23, especially <a href="/context/luke/20-6.htm" title="But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.">Luke 20:6-7</a>, and <a href="/context/mark/12-38.htm" title="And he said to them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,">Mark 12:38-40</a>. St. Luke’s report agrees almost verbally with the latter.<p><span class= "bld">Chief rooms.</span>—Better, <span class= "ital">chief places.</span><p> <div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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