Luke 20 · WEB
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Luke 20

Jesus' authority is questioned

On one of those days, as he was teaching the people in the temple and preaching the Good News, the priests and scribes came to him with the elders. They asked him, “Tell us: by what authority do you do these things? Or who is giving you this authority?”

He answered them, “I also will ask you one question. Tell me: the baptism of John, was it from heaven, or from men?”

They reasoned with themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Why didn’t you believe him?’ But if we say, ‘From men,’ all the people will stone us, for they are persuaded that John was a prophet.” They answered that they didn’t know where it was from.

Jesus said to them, “Neither will I tell 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

He began to tell the people this parable: “A man planted a vineyard and rented it out to some farmers, and went into another country for a long time. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him and sent him away empty. He sent yet another servant, and they also beat him and treated him shamefully, and sent him away empty. He sent yet a third, and they also wounded him and threw him out. The lord of the vineyard said, ‘What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.’

“But when the farmers saw him, they reasoned among themselves, saying, ‘This is the heir. Come, let’s kill him, that the inheritance may be ours.’ Then they threw him out of the vineyard and killed him. What therefore will the lord of the vineyard do to them? He will come and destroy these farmers, and will give the vineyard to others.” When they heard that, they said, “May that never be!”

But he looked at them and said, “Then what is this that is written, ‘The stone which the builders rejected was made the chief cornerstone’? Everyone who falls on that stone will be broken to pieces, but it will crush whomever it falls on to dust.”

The chief priests and the scribes sought to lay hands on him that very hour, but they feared the people—for they knew 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

They watched him and sent out spies, who pretended to be righteous, that they might trap him in something he said, so as to deliver him up to the power and authority of the governor. They asked him, “Teacher, we know that you say and teach what is right, and aren’t partial to anyone, but truly teach the way of God. Is it lawful for us to pay taxes to Caesar, or not?”

But he perceived their craftiness, and said to them, “Why do you test me? Show me a denarius. Whose image and inscription are on it?” They answered, “Caesar’s.”

He said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.”

They weren’t able to trap him in his words before the people. They marveled at his answer and were silent.

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

Some of the Sadducees came to him, those who deny that there is a resurrection. They asked him, “Teacher, Moses wrote to us that if a man’s brother dies having a wife, and he is childless, his brother should take the wife and raise up children for his brother. There were therefore seven brothers. The first took a wife, and died childless. The second took her as wife, and he died childless. The third took her, and likewise the seven all left no children, and died. Afterward the woman also died. Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife.”

Jesus said to them, “The children of this age marry and are given in marriage. But those who are considered worthy to attain to that age and the resurrection from the dead neither marry nor are given in marriage. For they can’t die any more, for they are like the angels and are children of God, being children of the resurrection. But that the dead are raised, even Moses showed at the bush, when he called the Lord ‘The God of Abraham, the God of Isaac, and the God of Jacob.’ Now he is not the God of the dead, but of the living, for all are alive to him.”

Some of the scribes answered, “Teacher, you speak well.” They didn’t dare to ask him any more questions.

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

He said to them, “Why do they say that the Christ is David’s son? David himself says in the book of Psalms, ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies the footstool of your feet.”’

“David therefore calls him Lord, so how is he his son?”

In the hearing of all the people, he said to his disciples, “Beware of those scribes who like to walk in long robes, and love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts; who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation.”

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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