Luke 20 · KJV
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Luke 20

Jesus' authority is questioned

And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders, And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority? And he answered and said unto them, I will also ask you one thing; and answer me: The baptism of John, was it from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not? But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet. And they answered, that they could not tell whence it was. And Jesus said unto them, Neither tell I you by what authority I do these things.

While Jesus is teaching in the temple, the chief priests, scribes and elders demand to know by what authority he acts. He replies with a question of his own: was John's baptism from heaven or from people? Fearing either answer, since the first would condemn their unbelief and the second would anger the crowd who believe John was a prophet, they say they do not know, and Jesus declines to answer them.

What does this mean?

"These things" probably refers to his action in the temple and his teaching there. "From heaven" is a reverent way of saying "from God."

Historical context

The chief priests controlled the temple and, with scribes and elders, led the council (Sanhedrin). Their fear that the people would stone them shows how popular John had been.

Why does it matter?

Jesus' counter-question links his authority with John's: both come from God, as Luke's opening chapters have shown. This begins a series of challenges in the temple (20:1–44), each of which Jesus turns back on his questioners.

Editorial notes, not scripture.

The parable of the tenants

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. 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 him away empty. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. And again he sent a third: and they wounded him also, and cast him out. Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. 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? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.

And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.

Jesus tells the people of a man who planted a vineyard and rented it to tenants. Each time he sends a servant to collect his share of the harvest, the tenants beat him and send him away; finally he sends his beloved son, whom they kill to seize the inheritance. Jesus says the owner will destroy them and give the vineyard to others, and quotes the psalm about the rejected stone becoming the cornerstone. The leaders realise the parable is aimed at them.

What does this mean?

"Husbandmen" (KJV) or "farmers" means tenant farmers. The "head of the corner" (KJV) is the cornerstone or capstone, the most important stone of a building.

Historical context

Estates leased to tenants by absentee landlords were common, and disputes over rent could turn violent. The vineyard was an established image for Israel (Isaiah 5:1–7).

Why does it matter?

The servants are usually understood as the prophets and the son as Jesus, who has been called God's "beloved Son" (3:22). The quotation from Psalm 118:22 was widely used by early Christians to explain Jesus' rejection and vindication (Acts 4:11).

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

In Luke the owner goes away "for a long time," and all three servants are beaten but none killed before the son. Luke lacks the hedge, winepress and tower of Mark and Matthew. Only Luke has the hearers reply "God forbid" ("May that never be!" in the WEB); in Matthew the hearers pronounce the verdict themselves.

Paying taxes to Caesar

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 unto the power and authority of the governor. And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly: Is it lawful for us to give tribute unto Cæsar, or no? But he perceived their craftiness, and said unto them, Why tempt ye me? Shew me a penny. Whose image and superscription hath it? They answered and said, Cæsar’s. And he said unto them, Render therefore unto Cæsar the things which be Cæsar’s, and unto God the things which be God’s. And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.

Watching for an opportunity, the leaders send spies who pretend to be sincere, hoping to trap Jesus into a statement that would let them hand him over to the governor. They ask whether it is lawful to pay taxes to Caesar. Jesus asks for a denarius, has them say whose image and inscription it bears, and tells them to give Caesar what is Caesar's and God what is God's. Unable to trap him, they fall silent.

What does this mean?

"Tribute" (KJV) was a direct tax paid to Rome. A "penny" (KJV) was a denarius, a silver coin worth about a day's wage.

Historical context

Since Judea came under direct Roman rule in 6 CE, its people paid tax to the emperor; Josephus says Judas the Galilean led a revolt against it. Denarii of Tiberius bore his portrait and an inscription calling him son of the divine Augustus, which many Jews found offensive.

Why does it matter?

Interpreters differ on what Jesus meant: a division of duties between ruler and God, or an implied point that everything, including people made in God's image, belongs to God. The trap fails here, but a distorted version of the charge is brought at his trial (23:2).

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke does not name the questioners as Pharisees and Herodians; they are spies who "feign themselves just men," sent by the temple leaders. Only Luke states their aim of handing Jesus over to the governor and that they could not trap him "before the people." Luke later reports the false charge that Jesus forbade paying taxes (23:2).

A question about the resurrection

Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him, Saying, Master, Moses wrote unto us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. There were therefore seven brethren: and the first took a wife, and died without children. And the second took her to wife, and he died childless. And the third took her; and in like manner the seven also: and they left no children, and died. Last of all the woman died also. Therefore in the resurrection whose wife of them is she? for seven had her to wife. And Jesus answering said unto them, The children of this world marry, and are given in marriage: But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 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. 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. For he is not a God of the dead, but of the living: for all live unto him.

Then certain of the scribes answering said, Master, thou hast well said. And after that they durst not ask him any question at all.

Some Sadducees, who deny that there is a resurrection, pose a puzzle: a woman married in turn to seven brothers, each of whom dies childless — whose wife will she be in the resurrection? Jesus answers that those counted worthy of the coming age do not marry, since they can no longer die and are like the angels, and that Moses himself showed the dead are raised when he called God the God of Abraham, Isaac and Jacob. Some scribes commend his answer.

What does this mean?

"This world" and "that world" (KJV) or "this age" and "that age" contrast present life with life in the age to come. "Children of the resurrection" means those who share in it.

Historical context

The Sadducees were an aristocratic party linked with the priestly elite; Josephus and the New Testament report that they rejected resurrection and the Pharisees' traditions. Their example relies on levirate marriage, in which a man married his dead brother's childless widow to continue his line (Deuteronomy 25:5–10). The burning bush passage is Exodus 3:6.

Why does it matter?

This is the only appearance of Sadducees in Luke's Gospel; they reappear as opponents in Acts. The scribes' approval reflects the Pharisees' belief in resurrection (compare Acts 23:6–8).

Editorial notes, not scripture.

David's son and a warning about the scribes

And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son?

Then in the audience of all the people he said unto his disciples, Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts; Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation.

Jesus asks how the Messiah can be David's son when David, in a psalm, calls him "Lord." Then, in the hearing of all the people, he warns his disciples against scribes who love long robes, respectful greetings and the best seats, who devour widows' houses and make long prayers for show.

What does this mean?

In Psalm 110:1 ("The Lord said unto my Lord"), the first "Lord" is God and the second was understood as the king or Messiah. Since a father would not call his descendant "lord," Jesus implies that the Messiah is more than David's son. "Devour widows' houses" may refer to exploiting widows as their legal guardians or taking payment for prayers; the exact practice is unclear.

Historical context

Scribes were respected scholars and legal experts, and long robes marked their status. Psalm 110 is the Old Testament passage most often quoted or echoed in the New Testament.

Why does it matter?

The question points to Jesus' identity without spelling it out; Luke's readers already know that Jesus is both David's descendant and God's Son (1:32–35). The warning about how widows are treated leads straight into the story of a poor widow in the temple (21:1–4).

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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