Verse 4

baptism of John--his whole ministry and mission, of which baptism was the seal.

Verse 5

Why then believed ye him not?--that is, in his testimony to Jesus, the sum of his whole witness.

Verse 7

could not tell--crooked, cringing hypocrites! No wonder Jesus gave you no answer (Mat 7:6). But what dignity and composure does our Lord display as He turns their question upon themselves!

Verse 9

vineyard--(See on Luk 13:6). In Mat 21:33 additional points are given, taken literally from Isa 5:2, to fix down the application and sustain it by Old Testament authority. husbandmen--the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded. went, &c.--leaving it to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on Mar 4:26.)

Verse 10

beat, &c.-- (Mat 21:35); that is, the prophets, extraordinary messengers raised up from time to time. (See on Mat 23:37.)

Verse 13

my beloved son--Mark (Mar 12:6) still more affectingly, "Having yet therefore one son, his well-beloved"; our Lord thus severing Himself from all merely human messengers, and claiming Sonship in its loftiest sense. (Compare Heb 3:3-6.) it may be--"surely"; implying the almost unimaginable guilt of not doing so.

Verse 14

reasoned among themselves--(Compare Gen 37:18-20; Joh 11:47-53). the heir--sublime expression of the great truth, that God's inheritance was destined for, and in due time to come into the possession of, His Son in our nature (Heb 1:2). inheritance . . . ours--and so from mere servants we may become lords; the deep aim of the depraved heart, and literally "the root of all evil."

Verse 15

cast him out of the vineyard--(Compare Heb 13:11-13; Kg1 21:13; Joh 19:17).

Verse 16

He shall come, &c.--This answer was given by the Pharisees themselves (Mat 21:41), thus pronouncing their own righteous doom. Matthew alone (Mat 21:43) gives the naked application, that "the kingdom of God should be taken from them, and given to a nation bringing forth the fruits thereof"--the great evangelical community of the faithful, chiefly Gentiles. God forbid--His whole meaning now bursting upon them.

Verse 17

written--(in Psa 118:22-23. See on Luk 19:38). The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Isa 8:15), "sustaining great spiritual hurt; but soon that Stone should fall upon them and grind them to powder" (Dan 2:34-35; Zac 12:3) --in their corporate capacity in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.

Verse 19

the same hour--hardly able to restrain their rage.

Verse 20

ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40) sent forth--after consulting (Mat 22:15) on the best plan. spies--"of the Pharisees and Herodians" (Mar 12:13). See Mar 3:6.

Verse 21

we know, &c.--hoping by flattery to throw Him off His guard.

Verse 22

tribute--(See on Mat 17:24).

Verse 25

things which be CÃ&brvbrsar's--Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare. and unto God--How much there is in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!

Verse 27

no resurrection--"nor angel nor spirit" (Act 23:8); the materialists of the day.

Verse 34

said unto them--In Mat 22:29, the reply begins with this important statement:--"Ye do err, not knowing the Scriptures," regarding the future state, "nor the power of God," before which a thousand such difficulties vanish (also Mar 12:24).

Verse 36

neither . . . die any more--Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease. equal--or "like." unto the angels--that is, in the immortality of their nature. children of God--not in respect of character but nature; "being the children of the resurrection" to an undecaying existence (Rom 8:21, Rom 8:23). And thus the children of their Father's immortality (Ti1 6:16).

Verse 37

even Moses--whom they had just quoted to entangle Him.

Verse 38

not . . . of the dead, . . . for all, &c.--To God, no human being is dead, or ever will be; but all sustain an abiding conscious relation to Him. But the "all" here meant "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God, which cannot be dissolved. In this sense our Lord affirms that for Moses to call the Lord the "God" of His patriarchal servants if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (Heb 11:16). How precious are these glimpses of the resurrection state!

Verse 39

scribes . . . well said--enjoying His victory over the Sadducees. they durst not--neither party, both for the time utterly foiled.

Verse 41

CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47) said, &c.--"What think ye of Christ [the promised and expected Messiah]? Whose son is He [to be]? They say unto Him, The son of David. He saith unto them, How then doth David in spirit [by the Holy Ghost, Mar 12:36] call Him Lord?" (Mat 22:42-43). The difficulty can only be solved by the higher and lower--the divine and human natures of our Lord (Mat 1:23). Mark the testimony here given to the inspiration of the Old Testament (compare Luk 24:44).

Verse 46

Beware, &c.--(See on Mat 23:5; and Luk 14:7).

Verse 47

devour, &c.--taking advantage of their helpless condition and confiding character, to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of "the scribes!" Next: Luke Chapter 21

Verse 2

And spoke unto him, saying, tell us by what authority doest thou these things?.... The Arabic and Ethiopic versions read, "this thing"; as if the sanhedrim only referred to his preaching the Gospel, which is mentioned in the preceding verse, and was what he was about when they came to him: but the Persic version reads, "all these things"; not only preaching, but working miracles; and particularly driving the buyers and sellers out of the temple, which especially affected them, they losing their rents thereby: or who is he that gave thee this authority? God or man? See Gill on Mat 21:23.

Verse 3

And he answered and said unto them,.... That is, Jesus replied to them, as the Vulgate Latin, Syriac, and Persic versions express it: I will also ask you one thing, and answer me; when he also promised, that if they would give him an answer to his question, he would satisfy them in the point they interrogated him about: and as this was a prudent decline to avoid the snare they laid for him, so it was not an impertinent reply to them; since it led on to a proper answer to their question, as appears by the case proposed; See Gill on Mat 21:24.

Verse 4

The baptism of John, was it from heaven, or of men? This was a new ordinance, and John must have his authority for administering it either from God, or from men; and Christ is desirous to know from which he derived it in their opinion; suggesting, that by the same authority John, his forerunner, came baptizing, he himself came preaching and working miracles; See Gill on Mat 21:25. . Luke 20:5 luk 20:5 luk 20:5 luk 20:5And they reasoned with themselves,.... Or "they thought with themselves", as the Syriac version; or "within themselves", as the Vulgate Latin, though they did not express it; or "one with another", as the Arabic version; they took counsel together, and debated the matter among themselves, and reasoned after this manner: saying, if we shall say from heaven; which was what, in their own consciences, they believed to be true, he will say, why then believed ye him not? in what he said concerning the Messiah; which if they had, as they should, there would have been no reason for such a question they had put; See Gill on Mat 21:25.

Verse 5

But and if we say of men,..... Which they had a good will to, against the dictates of their own consciences: all the people will stone us; meaning the common people, that were then in the temple about Christ, hearing him preach; who would be so enraged at such an answer, that without any regard to their character and office, they would rise and stone them. The Ethiopic version adds, "whom we fear"; see Mat 21:26 for it seems that they had not so behaved as to have the good will and esteem of the people, at least they did not pin their faith on their sleeve: for they be persuaded that John was a prophet; they were fully assured of it; and the sentiments and authority of the chief priests could have no weight and influence upon them to weaken their faith in this point; the evidence was so strong, and their faith so firm and sure.

Verse 6

Whether from heaven, or of men; in this, no doubt, they told an untruth: but they chose rather to sacrifice their consciences than their interest, and pretend ignorance rather than profess the truth, when they saw they should be put to confusion, or be exposed to the resentments of the people. Whether from heaven, or of men; in this, no doubt, they told an untruth: but they chose rather to sacrifice their consciences than their interest, and pretend ignorance rather than profess the truth, when they saw they should be put to confusion, or be exposed to the resentments of the people. Luke 20:8 luk 20:8 luk 20:8 luk 20:8And Jesus said unto them,.... Since they would not give him a direct answer to his question: neither tell I you by what authority I do these things; nor was there any need of it; they might easily perceive by what he had said, from whence he professed to have received his authority, from God, and not men; See Gill on Mat 21:27.

Verse 7

Then began he to speak to the people this parable,.... According to the other evangelists it seems to be spoken to the chief priests, Scribes, and elders; and certain it is, that they looked upon themselves as struck at in it; it might be spoken to both. Christ having silenced the sanhedrim, turned himself to the people, and delivered the parable of the vineyard to them, though his principal view was to the priests: a certain man planted a vineyard; the people of the Jews are designed by the vineyard, and the "certain man", or "householder", as Matthew calls him, Mat 21:28 is the Lord of hosts; and the planting of it is to be understood of his bringing and settling the people Israel in the land of Canaan. Luke omits certain things which the other evangelists relate, as setting an hedge about it, digging a winepress, and building a tower in it; and the Persic version here adds, "and planted trees, and set a wall about it"; all which express the care that was taken to cultivate and protect it; and signify the various blessings and privileges the Jew's enjoyed under the former dispensation; see Gill on Mat 21:33 and See Gill on Mar 12:1. and let it forth to husbandmen; put the people of the Jews under the care not only of civil magistrates, but of ecclesiastical governors, who were to dress this vine, or instruct these people in matters of religion, that they might be fruitful in good works: and went into a far country for a long time; for a long time it was, from the times of Moses and Joshua, when the first settlement, both of the civil and ecclesiastical state of the Jews, was made, to the time of Christ; it was fourteen or fifteen hundred years; see the notes, as above.

Verse 8

And at the season,.... Or "when it the time of fruit", as the Ethiopic version renders it, agreeably to See Gill on Mat 21:34, he sent a servant to the husbandmen; or servants, as in Mat 21:34; the prophets of the Lord, his messengers, whom he sent to them, to exhort them to bring forth the fruits of righteousness, as follows: that they should give him of the fruit of the vineyard; that is, that they, bringing forth good fruit in their lives and conversations, whereby it might appear that they were trees of righteousness, and the planting of the Lord; he, or they observing them, might give an account of them to the Lord, to the glory of his name: but the husbandmen beat him, and sent him away empty; the Jews not only mocked these messengers of the Lord, and despised their words, but misused them, Ch2 36:15 they beat them with their fists, smote them on the cheek, and scourged them with scourges; so that they had no account to give of their fruitfulness in good works, but the contrary; See Gill on Mat 21:35 and See Gill on Mar 12:3.

Verse 9

And again he sent another servant,.... Or set of prophets in after times, and yet before the Babylonish captivity: and they beat him also; as they had done the other; they continued in their malpractices, yea increased in them: and entreated him shamefully; putting him to open shame, using him in a very ignominious and shameful manner, which it was a shame to relate, and which was shameful for them to do: and sent him away empty; as they had done the other.

Verse 10

And again he sent the third,.... Perhaps after the return of the Jews from captivity, and between that time and the coming of Christ, in which interval many good men were used in a very inhuman manner, Heb 11:37 and they wounded him also; by casting stones at him; see Mar 12:4 and cast him out; of the vineyard.

Verse 11

Then said the Lord of the vineyard,.... Who planted it, and let it out to husbandmen, and expected fruit from it, and sent his servants from time to time for it: what shall I do? or what can be done more than has been done? Isa 5:4 who else can be sent that is likely to do any good with such an ungrateful and unfruitful people? I will send my beloved Son; the Lord Jesus Christ, the Son of God, who lay in his bosom, was the darling of his soul, and the delight of his heart; him he determined to send, and him he did send to the lost sheep of the house of Israel: it may be they will reverence him, when they see him: it might be thought after the manner of men, that considering the greatness of his person, as the Son of God, the nature of his office, as the Redeemer and Saviour of men, the doctrines which he preached, the miracles which he wrought, and the holiness and harmlessness of his conversation, and the great good he did both to the bodies and souls of men, that he would have been had in great esteem and veneration with the men, to whom he was sent, and among whom he conversed: but, alas! when they saw him, they saw no beauty, comeliness, and excellency in him, and nothing on account of which he should be desired by them.

Verse 12

But when the husbandmen saw him,.... In human nature, heard him preach, and observed the miracles done by him: they reasoned among themselves; as the Scribes and Pharisees, and elders of the people often did: saying, this is the heir; the heir of God, being his Son; and so the Ethiopic version; "this Son is his heir", or the heir of the vineyard; being, by appointment, heir of all things, and by his descent from David heir to the kingdom of Israel; come, let us kill him, that the inheritance may be ours. The Arabic and Persic versions render it, "and his inheritance shall be ours": the nation, city, temple, and all the emoluments and benefits thereof. The word "come" is left out in the Alexandrian copy, and in the Gothic and Vulgate Latin versions.

Verse 13

So they cast him out of the vineyard,.... Rejected him as the Messiah, even denied that he was of the Jewish nation; said he was a Samaritan, and delivered him to the Gentiles that were without, and were aliens from the commonwealth of Israel; and at last had him without their city, and put him to death, as follows: and killed him; the Prince of life, the Lord of glory, and heir of all things; see Act 2:23 what therefore shall the Lord of the vineyard do unto them? the husbandmen, the chief priests, elders, Scribes, and Pharisees; at whose solicitations the life of his Son, and heir, was taken away; by which he must be greatly provoked and incensed.

Verse 14

He shall come and destroy these husbandmen,.... Which had its accomplishment at the destruction of Jerusalem: according to the other evangelists, these words are the answer of the chief priests, Scribes, and elders, to the above questions put to them by Christ, after he had delivered the parable; but here they seem to be the words of Christ, who also said the same, and confirmed what they had observed, and could not but own, that it was just and right, and what might be expected, with what follows: and shall give the vineyard to others; the land of Judea to the Romans in particular, and the church state, with the Gospel and ordinances of it, to the Gentiles in general, sometimes called "others"; See Gill on Luk 5:29 and See Gill on Luk 18:11. and when they heard it, they said, God forbid; though they were their own words, yet repeated and confirmed by Christ, and perceiving that they were the persons intended, deprecate the fulfilment of them; at least so far as they understood they related to the killing of the Messiah, and to the destruction of their nation, city, and temple.

Verse 15

And he beheld them,.... Looked very earnestly and wistly at them, speaking as it were by his looks, signifying, that verily so it would be, as he had said; that they would reject the Messiah, and put him to death, and bring utter ruin upon themselves, and deprive their posterity of many advantages and privileges: and said, what is this then that is written; that is, what else is the meaning of such a Scripture? is not the sense of that perfectly agreeable to what has been said, that the Messiah shall be rejected by the principal men among the Jews in church and state, and yet he shall be exalted, who will then take vengeance on them? the stone which the builders rejected, the same is become the head of the corner? The passage is in Psa 118:22. See Gill on Mat 21:42.

Verse 16

Whosoever shall fall on that stone, shall be broken,.... Not who shall fall upon Christ by faith, and build upon him as the foundation stone, for such shall be saved; but that stumble at him, and are offended with him, and fall by unbelief and hardness of heart; such do themselves much hurt and mischief and expose themselves to danger and ruin; they bid very fair for destruction: but on whomsoever it shall fall; as it did with its full weight upon the Jews at their destruction, and as it will upon all Christless sinners at the last day: it will grind him to powder; the ruin of such will be unavoidable, and there will be no recovery; See Gill on Mat 21:44.

Verse 17

And the chief priests, and the Scribes, that same hour,.... As soon as he had delivered the above parable, together with that of the two sons: sought to lay hands on him; they had a good will to it, being exceedingly gravelled with the question he put to them concerning John's baptism, which confounded them, and put them to silence; and with the parables he delivered, in which they were so manifestly pointed at: and they feared the people; lest they should rise and stone them, as in Luk 20:6 or rescue him out of their hands; for they perceived that he had spoken this parable against them: and that they were the husbandmen that had used the servants of God so ill, and would put to death the son of God, the Messiah; and who would at length be destroyed themselves, and the kingdom of God be taken from them, though they seem to detest and deprecate it, saying in Luk 20:16 God forbid; that we should kill the heir, or that we should be destroyed, and the vineyard given to others: these things grievously nettled them, and exasperated them against him; but they knew not how to help themselves at present.

Verse 18

And they watched him,.... What he said, and what he did, and where he went, that they might take an advantage against him, or know where he was, to send to him, as they should think fit, and take the best opportunity of so doing. The Syriac and Persic versions leave out this clause: and sent forth spies which should feign themselves just men: of virtue and religion, conscientious men, that would do nothing but what was just and right, and were desirous of being exactly informed of the truth of things, that they might act right in every punctilio: that might take hold of his words; improve them, and form a charge upon them, of sedition and treason: that so they might deliver him unto the power and authority of the governor; the Roman governor, and by him be put to death. These men were some of them the disciples of the Pharisees, and others were Herodians; see Mat 22:16.

Verse 19

And they asked him, saying, master,.... Rabbi, or doctor; hoping, by this flattering title, and the flattering words used by them, to work him up to an openness and freedom of conversation with them: we know that thou sayest and teachest rightly; rightly dividest the word of God, and deliverest out sound doctrine according to it: and this he certainly did, though they spoke these words hypocritically, not believing what they themselves said; at least, they did not care that others should believe this of him: neither acceptest thou the person of any. The Persic version very wrongly renders it, "and lookest not upon the countenance, and heart of any one whomsoever"; for though Christ did not look upon the countenances of men, and judge according to the outward appearance, nor regard men on account of outward circumstances, as riches, honours, learning, &c. yet he looked upon the heart, and knew what was in it, and respected sincerity and uprightness wherever he found it, and which were wanting in these men: but teachest the way of God truly; the way of worshipping God, and of enjoying him, both in this world, and in that to come; See Gill on Mat 22:16.

Verse 20

Is it lawful for us to give tribute unto Caesar, or no? The Syriac and Persic versions here, as in the other evangelists, render it, "head money". The phrase, "for us", is here added, and on it lies the emphasis, and stress of the question; for the doubt pretended, was not whether it was lawful for the Romans to pay tribute to Caesar, but whether it was lawful for them who were Jews, were Abraham's seed, and, as they boasted, were never in bondage, but were the Lord's free people, to pay tribute to an Heathen emperor, or no. Is it lawful for us to give tribute unto Caesar, or no? The Syriac and Persic versions here, as in the other evangelists, render it, "head money". The phrase, "for us", is here added, and on it lies the emphasis, and stress of the question; for the doubt pretended, was not whether it was lawful for the Romans to pay tribute to Caesar, but whether it was lawful for them who were Jews, were Abraham's seed, and, as they boasted, were never in bondage, but were the Lord's free people, to pay tribute to an Heathen emperor, or no. Luke 20:23 luk 20:23 luk 20:23 luk 20:23But he perceived their craftiness,.... Knowing what was in them, and being a discerner of the thoughts and intents of their hearts, he clearly saw that their view was either, that they might have a charge against him to the Roman governor, should he declare against payment of tribute; or that they might expose him to the people of the Jews, should he assert the lawfulness of it: and said unto them, why tempt ye me? with this ensnaring question.

Verse 21

Show me a penny,.... A Roman denarius, value seven pence halfpenny of our money. The Persic version adds, "they showed it, he asked of them"; and the Ethiopic version, "and they brought it, and he said unto them", as follows; whose image and superscription hath it? for the penny had an head upon it, with something written, as the name of the emperor, whose image it was, his titles, the date of the coin, or some motto on it: they answered and said, Caesar's; very likely Tiberius Caesar's, who was at that time emperor of Rome; See Gill on Mat 22:20 and See Gill on Mat 22:21.

Verse 22

And he said unto them, render therefore unto Caesar the things which be Caesar's,.... The Arabic version renders it, "give to the king what is the king's"; the tribute that was due to him; since they were under his government, and were protected by him, and traded with his money; the currency of which among them was an acknowledgment of him as their sovereign: and unto God the things which be God's; which relate to his worship, honour, interest, and kingdom; See Gill on Mat 22:21.

Verse 23

And they could not take hold of his words before the people,.... Which was what they wanted; that if he had dropped any seditious and treasonable expressions against the government, they might be witnesses against him; or if he had not vindicated the liberties of the people, and the rights of the Jewish nation, these might be exasperated against him, and leave him: and they marvelled at his answer; which was so formed, as to give them no handle against him either way: and held their peace; they were silenced, and had nothing to say to him, nor against him, but left him, and went their way.

Verse 24

That is, "to Jesus", as the Persic version expresses it; and it was the same day, as Matthew says, on which the disciples of the Pharisees, and the Herodians, had been with him, putting the question about tribute to him: Mat 22:16 which deny that there is any resurrection; that is, of the dead; that there ever was any instance of it, or ever will be: this was the distinguishing tenet of that sect; see Act 23:8 and they asked him, the following question, after they had put a case to him.

Verse 25

Saying, master, Moses wrote unto us,.... In Deu 25:5 where the substance of what follows is contained, though not in express words: 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; the meaning of which is, that if a man died without issue, and left a wife behind him, his next brother, if unmarried, was to marry his wife, and the first child born of her, was to be reckoned the deceased's, and to inherit his estate; See Gill on Mat 22:24.

Verse 26

There were therefore seven brethren,.... In the place where these Sadducees dwelt; or, however, that were known by them; at least they supposed such a case, and it might be fact: and the first took a wife, and died without children; son or daughter, and so had none to keep up his name, and to possess his inheritance.

Verse 27

And the second took her to wife,.... As he was obliged by the above law, or pluck off the shoe: and he died childless: as his eldest brother before him.

Verse 28

And the third took her,.... To wife, by virtue of the same law: and in like manner the seven also; the other four, one after another, when all seven married her: and they left no children, and died; or they died, leaving no children behind them.

Verse 29

Last of all the woman died also. Having had no children by either of her seven husbands. Last of all the woman died also. Having had no children by either of her seven husbands. Luke 20:33 luk 20:33 luk 20:33 luk 20:33Therefore in the resurrection,.... At the time of the resurrection of the dead, in that state, supposing there will be such an one, which they denied; whose wife of them is she? the first, or the last, or any of the intermediate ones? for seven had her to wife; and she had no child by either of them; so that their claim seems to be alike; this they thought unanswerable, and sufficient to set aside the notion of a resurrection.

Verse 30

And Jesus answering, said unto them,.... After he had observed that their error arose from ignorance of the Scriptures, and the power of God: the children of this world marry, and are given in marriage that is, such who live in this world, in the present mortal and imperfect state, being mortal men, and die, and leave their estates and possessions: these marry, and have wives given them in marriage; and it is very right, and fit, that so it should be, in order to keep up a succession of men, and that they may have heirs to enjoy their substance when they are gone.

Verse 31

But they which shall be accounted worthy to obtain that world,.... The world to come, eternal life and happiness; not by their own works and merits, but through the blood, sacrifice, and righteousness of the Messiah; and the resurrection from the dead; that is, the first resurrection, the resurrection unto life, which only the dead in Christ will enjoy; otherwise all will be raised: but some to the resurrection of damnation: these neither marry, nor are given in marriage; there will be no need of any such practice, for the reasons that follow.

Verse 32

Neither can they die any more,.... Therefore there will be no need of marrying to procreate children, to keep up a succession of men, any more than there is among the angels: for they are equal unto the angels; in spirituality, purity and immortality; See Gill on Mat 22:30. and are the children of God: as they are now by adopting grace; but, as yet, it does not appear as it will then, what they are and will be: being the children of the resurrection; as Christ was declared to be the son of God by his resurrection, so will they appear to be the children of God by their resurrection to eternal life; for though others will rise, yet not to everlasting life, and thus appearing to be children of God, they will also be heirs of God, and enjoy the inheritance, which they will always live to possess in their persons; and therefore the case being different with them from the children of the world, they will not marry, nor be given in marriage, as they are.

Verse 33

Now that the dead are raised,.... Or that there will be a resurrection of the dead, this is a proof of it: even Moses showed at the bush: when the Lord appeared to him out of it, and he saw it burning with fire, and not consumed; when the Lord called to him out of it by the following name, as he has recorded it in Exo 3:6. Hence it is said, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob; for though the Lord called himself so, yet Moses likewise calls him by these names, when he gives an account of this affair, and when he went from him to the children Israel; See Gill on Mat 22:32.

Verse 34

For he is not a God of the dead, but of the living,.... See Gill on Mat 22:32. for all live unto him. The Persic version, reads, "all these live unto him"; namely, Abraham, Isaac, and Jacob; for though they are dead to men, they are not to God; their souls live with him, and their bodies will be raised by him: he reckons of them, as if they were now alive, for he quickens the dead, and calls things that are not, as though they were; and this is the case of all the saints that are dead, as well as of those patriarchs. The Ethiopic reads, "all live with him"; as the souls of all departed saints do; the Arabic version reads, all live in him; so all do now, Act 17:28.

Verse 35

Then certain of the Scribes, answering said,.... Who believed the doctrine of the resurrection, which the Sadducees denied, and so were pleased with our Lord's reasoning on this subject: master, thou hast well said; thou hast spoken in a beautiful manner, reasoned finely upon this head, and set this matter in a fair and clear light; See Gill on Mar 12:28

Verse 36

And after that, they durst not ask him any question at all. Neither the Pharisees, Sadducees, Scribes, nor Herodians. And after that, they durst not ask him any question at all. Neither the Pharisees, Sadducees, Scribes, nor Herodians. Luke 20:41 luk 20:41 luk 20:41 luk 20:41And he said unto them,.... The Ethiopic version reads, "to the Pharisees"; and so it appears, that it was to them he spoke, from Mat 22:41 how say they? The Syriac version reads, "how say the Scribes?" as in Mar 12:35 and the Persic version, how say the wise men, the doctors in Israel, that Christ is David's son? that which nothing was more common among the Jews.

Verse 37

And David himself saith in the book Psalms,.... In Psa 110:1 the Lord said to my Lord, sit thou on my right hand; which words were delivered by David, as inspired by the Spirit of God; and contain a speech of God the Father to his son Jesus Christ, upon his ascension to heaven, after his sufferings, death, and resurrection from the dead; when he was bid to sit down in human nature, at the right hand of God, in token of having done his work on earth to full satisfaction; and in the relation of which David calls Christ his Lord; and is the reason of their being mentioned.

Verse 38

Until I make thine enemies thy footstool. Which words are a continuation of the citation out of the above Psalm Psa 110:1; and for the application of these words, with the preceding, to the Messiah; see Gill on Mat 22:44. . Luke 20:44 luk 20:44 luk 20:44 luk 20:44David therefore called him Lord,.... Or, "my Lord", as the Syriac and Ethiopic versions read; or, "his Lord", as the Arabic version. This is the inference from the words before cited Psa 110:1, upon which the following question is asked, how is he then his son? how can these things be reconciled? in what sense can he be both his Lord and son? See Gill on Mat 22:45.

Verse 39

Then in the audience of all the people,.... Whilst they were about him, and hearing him, and for their sakes too; he said unto his disciples; yea, he spake to the multitude, as well as to the disciples, as appears from Mat 23:1.

Verse 40

Beware of the Scribes,.... And also of the Pharisees; for they are joined together in Matthew: which desire to walk in long robes: the rule for the length of a scholar's garment was this (a); "his flesh must not appear under his garments, as the light linen garments, and the like, they make in Egypt; nor must his garments be drawn upon the ground, as the garments of proud men, but must reach to his heel, and his glove must reach the top of his fingers.'' According to this rule, the garments of the doctors were to be so long as to cover the whole body, even down to their heels, but were not to be any longer; and by this it appears their garments were very long; but they did not always go by this rule; some had their garments so long as to have a train after them; See Gill on Mat 23:5. and love greetings in the markets; or in courts of judicature; they loved to be saluted with the titles of Rabbi, Master, and the like: and the highest seats in the synagogues; which were next to the place where the book of the law was read and expounded, and where they might be seen by the people: and the chief rooms at feasts; the uppermost; See Gill on Mat 23:6 and See Gill on Mat 23:7. (a) Maimon Hilch. Dayot, c. 5. sect. 9. Vid. T. Bab. Bava Bathra, fol. 57. 2. & Gloss. in ib.

Verse 41

Which devour widows' houses,.... As the characters of them, in the preceding verse, expose their pride, this shows their avarice; they were very voracious and cruel; they did not spare widows, but devoured their substance: and for a show make long prayers; to cover their wickedness, pretending great devotion and religion; the same shall receive greater damnation: than openly profane sinners; doing such wickedness under a cloak of religion, will aggravate their condemnation; See Gill on Mat 23:14. Next: Luke Chapter 21

Verse 1

In this passage of story nothing is added here to what we had in the other evangelists; but only in the first verse, where we are told, I. That he was now teaching the people in the temple, and preaching the gospel. Note, Christ was a preacher of his own gospel. He not only purchased the salvation for us, but published it to us, which is a great confirmation of the truth of the gospel, and gives abundant encouragement to us to receive it, for it is a sign that the heart of Christ was much upon it, to have it received. This likewise puts an honour upon the preachers of the gospel, and upon their office and work, how much soever they are despised by a vain world. It puts an honour upon the popular preachers of the gospel; Christ condescended to the capacities of the people in preaching the gospel, and taught them. And observe, when he was preaching the gospel to the people he had this interruption given him. Note, Satan and his agents do all they can to hinder the preaching of the gospel to the people, for nothing weakens the interest of Satan's kingdom more. II. That his enemies are here said to come upon him - epestēsan. The word is used only here, and it intimates, 1. That they thought to surprise him with this question; they came upon him suddenly, hoping to catch him unprovided with an answer, as if this were not a thing he had himself thought of. 2. That they thought to frighten him with this question. They came upon him in a body, with violence. But how could he be terrified with the wrath of men, when it was in his own power to restrain it, and make it turn to his praise? From this story itself we may learn, (1.) That it is not to be thought strange, if even that which is evident to a demonstration be disputed, and called in question, as a doubtful thing, by those that shut their eyes against the light. Christ's miracles plainly showed by what authority he did these things, and sealed his commission; and yet this is that which is here arraigned. (2.) Those that question Christ's authority, if they be but catechized themselves in the plainest and most evident principles of religion, will have their folly made manifest unto all men. Christ answered these priests and scribes with a question concerning the baptism of John, a plain question, which the meanest of the common people could answer: Was it from heaven or of men? They all knew it was from heaven; there was nothing in it that had an earthly relish or tendency, but it was all heavenly and divine. And this question gravelled them, and ran them aground, and served to shame them before the people. (3.) It is not strange if those that are governed by reputation and secular interest imprison the plainest truths, and smother and stifle the strongest convictions, as these priests and scribes did, who, to save their credit, would not own that John's baptism was from heaven, and had no other reason why they did not say it was of men but because they feared the people. What good can be expected from men of such a spirit? (4.) Those that bury the knowledge they have are justly denied further knowledge. It was just with Christ to refuse to give an account of his authority to them that knew the baptism of John to be from heaven and would not believe in him, nor own their knowledge, Luk 20:7, Luk 20:8.

Verse 9

Christ spoke this parable against those who were resolved not to own his authority, though the evidence of it was ever so full and convincing; and it comes very seasonably to show that by questioning his authority they forfeited their own. Their disowning the lord of their vineyard was a defeasance of their lease of the vineyard, and giving up of all their title. I. The parable has nothing added here to what we had before in Matthew and Mark. The scope of it is to show that the Jewish nation, by persecuting the prophets, and at length Christ himself, had provoked God to take away from them all their church privileges, and to abandon them to ruin. It teaches us, 1. That those who enjoy the privileges of the visible church are as tenants and farmers that have a vineyard to look after, and rent to pay for it. God, by setting up revealed religion and instituted orders in the world, hath planted a vineyard, which he lets out to those people among whom his tabernacle is, Luk 20:9. And they have vineyard-work to do, needful and constant work, but pleasant and profitable. Whereas man was, for sin, condemned to till the ground, they that have a place in the church are restored to that which was Adam's work in innocency, to dress the garden, and to keep it; for the church is a paradise, and Christ the tree of life in it. They have also vineyard-fruits to present to the Lord of the vineyard. There are rents to be paid and services to be done, which, though bearing no proportion to the value of the premises, yet must be done and must be paid. 2. That the work of God's ministers is to call upon those who enjoy the privileges of the church to bring forth fruit accordingly. They are God's rent-gatherers, to put the husbandmen in mind of their arrears, or rather to put them in mind that they have a landlord who expects to hear from them, and to receive some acknowledgment of their dependence on him, and obligations to him, Luk 20:10. The Old Testament prophets were sent on this errand to the Jewish church, to demand from them the duty and obedience they owed to God. 3. That it has often been the lot of God's faithful servants to be wretchedly abused by his own tenants; they have been beaten and treated shamefully by those that resolved to send them empty away. They that are resolved not to do their duty to God cannot bear to be called upon to do it. Some of the best men in the world have had the hardest usage from it, for their best services. 4. That God sent his Son into the world to carry on the same work that the prophets were employed in, to gather the fruits of the vineyard for God; and one would have thought that he would have been reverenced and received. The prophets spoke as servants, Thus saith the Lord; but Christ as a Son, among his own, Verily, I say unto you. Putting such an honour as this upon them, to send him, one would have thought, should have won upon them. 5. That those who reject Christ's ministers would reject Christ himself if he should come to them; for it has been tried, and found that the persecutors and murderers of his servants the prophets were the persecutors and murderers of himself. They said, This is the heir, come let us kill him. When they slew the servants, there were other servants sent. "But, if we can but be the death of the son, there is never another son to be sent, and then we shall be no longer molested with these demands; we may have a quiet possession of the vineyard for ourselves." The scribes and Pharisees promised themselves that, if they could but get Christ out of the way, they should for ever ride masters in the Jewish church; and therefore they took the bold step, they cast him out of the vineyard, and killed him. 6. That the putting of Christ to death filled up the measure of the Jewish iniquity, and brought upon them ruin without remedy. No other could be expected than that God should destroy those wicked husbandmen. They began in not paying their rent, but then proceeded to beat and kill the servants, and at length their young Master himself. Note, Those that live in the neglect of their duty to God know not what degrees of sin and destruction they are running themselves into. II. To the application of the parable is added here, which we had not before, their deprecation of the doom included in it (Luk 20:16): When they heart it, they said, God forbid, Mē genoito - Let not this be done, so it should be read. Though they could not but own that for such a sin such a punishment was just, and what might be expected, yet they could not bear to hear of it. Note, It is an instance of the folly and stupidity of sinners that they proceed and persevere in their sinful ways though at the same time they have a foresight and dread of the destruction that is at the end of those ways. And see what a cheat they put themselves, to think to avoid it by a cold God forbid, when they do nothing towards the preventing of it; but will this make the threatening of no effect? No, they shall know whose word shall stand, God's or theirs. Now observe what Christ said, in answer to this childish deprecation of their ruin. 1. He beheld them. This is taken notice of only by this evangelist, Luk 20:17. He looked upon them with pity and compassion, grieved to see them cheat themselves thus to their own ruin. He beheld them, to see if they would blush at their own folly, or if he could discern in their countenances any indication of relenting. 2. He referred them to the scripture: "What is this then that is written? How can you escape the judgment of God, when you cannot prevent the exaltation of him whom you despise and reject? The word of God hath said it, that the stone which the builders rejected is become the head of the corner." The Lord Jesus will be exalted to the Father's right hand. He has all judgment and all power committed to him; he is the corner-stone and top-stone of the church, and, if so, his enemies can expect no other than to be destroyed. Even those that slight him, that stumble at him, and are offended in him, shall be broken - it will be their ruin; but as to those that not only reject him, but hate and persecute him, as the Jews did, he will fall upon them and crush them to pieces - will grind them to powder. The condemnation of spiteful persecutors will be much sorer than that of careless unbelievers. Lastly, We are told how the chief priests and scribes were exasperated by this parable (Luk 20:19): They perceived that he had spoken this parable against them; and so he had. A guilty conscience needs no accuser; but they, instead of yielding to the convictions of conscience, fell into a rage at him who awakened that sleeping lion in their bosoms, and sought to lay hands on him. Their corruptions rebelled against their convictions, and got the victory. And it was not because they had any fear of God or of his wrath before their eyes, but only because they feared the people, that they did not now fly in his face, and take him by the throat. They were just ready to make his words good: This is the heir, come let us kill him. Note, When the hearts of the sons of men are fully set in them to do evil, the fairest warnings both of the sin they are about to commit and of the consequences of it make no impression upon them. Christ tells them that instead of kissing the Son of God they would kill him, upon which they should have said, What, is thy servant a dog? But they do, in effect, say this: "And so we will; have at him now." And, though they deprecate the punishment of the sin, in the next breath they are projecting the commission of it.

Verse 20

We have here Christ's evading a snare which his enemies laid for him, by proposing a question to him about tribute. We had this passage before, both in Matthew and Mark. Here is, I. The mischief designed him, and that is more fully related here than before. The plot was to deliver him unto the power and authority of the governor, Luk 20:20. They could not themselves put him to death by course of law, nor otherwise than by a popular tumult, which they could not depend upon; and, since they could not be his judges, they would willingly condescend to be his prosecutors and accusers, and would themselves inform against him. They hoped to gain their point, if they could but incense the governor against him. Note, It has been the common artifice of persecuting church-rulers to make the secular powers the tools of their malice, and oblige the kings of the earth to do their drudgery, who, if they had not been instigated, would have let their neighbours live quietly by them, as Pilate did Christ till the chief priests and the scribes presented Christ to him. But thus Christ's word must be fulfilled by their cursed politics, that he should be delivered into the hands of the Gentiles. II. The persons they employed. Matthew and Mark told us that they were disciples of the Pharisees, with some Herodians. Here it is added, They were spies, who should feign themselves just men. Note, It is no new thing for bad men to feign themselves just men, and to cover the most wicked projects with the most specious and plausible pretences. The devil can transform himself into an angel of light, and a Pharisee appear in the garb, and speak the language, of a disciple of Christ. A spy must go in disguise. These spies must take on them to have a value for Christ's judgment, and to depend upon it as an oracle, and therefore must desire his advice in a case of conscience. Note, Ministers are concerned to stand upon their guard against some that feign themselves to be just men, and to be wise as serpents when they are in the midst of a generation of vipers and scorpions. III. The question they proposed, with which they hoped to ensnare him. 1. Their preface is very courtly: Master, we know that thou sayest and teachest rightly, Luk 20:21. Thus they thought to flatter him into an incautious freedom and openness with them, and so to gain their point. They that are proud, and love to be commended, will be brought to do any thing for those that will but flatter them, and speak kindly to them; but they were much mistaken who thought thus to impose upon the humble Jesus. He was not pleased with the testimony of such hypocrites, nor thought himself honoured by it. It is true that he accepts not the person of any, but it is as true that he knows the hearts of all, and knew theirs, and the seven abominations that were there, though they spoke fair. It was certain that he taught the way of God truly; but he knew that they were unworthy to be taught by him, who came to take hold of his words, not to be taken hold of by them. 2. Their case is very nice: "Is it lawful for us" (this is added here in Luke) "to give tribute to Caesar - for us Jews, us the free-born seed of Abraham, us that pay the Lord's tribute, may give tribute to Caesar?" Their pride and covetousness made them loth to pay taxes, and then they would have it a question whether it was lawful or no. Now if Christ should say that it was lawful the people would take it ill, for they expected that he who set up to be the Messiah should in the first place free them from the Roman yoke, and stand by them in denying tribute to Caesar. But if he should say that it was not lawful, as they expected he would (for if he had not been of that mind they thought he could not have been so much the darling of the people as he was), then they should have something to accuse him of to the governor, which was what they wanted. IV. His evading the snare which they laid for him: He perceived their craftiness, Luk 20:23. Note, Those that are most crafty in their designs against Christ and his gospel cannot with all their art conceal them from his cognizance. He can see through the most politic disguises, and so break through the most dangerous snare; for surely in vain is the net spread in the sight of any bird. He did not give them a direct answer, but reproved them for offering to impose upon him - Why tempt ye me? and called for a piece of money, current money with the merchants - Show me a penny; and asked them whose money it was, whose stamp it bore, who coined it. They owned, "It is Caesar's money." "Why them," saith Christ, "you should first have asked whether it was lawful to pay and receive Caesar's money among yourselves, and to admit that to be the instrument of your commerce. But, having granted this by a common consent, you are concluded by your own act, and, no doubt, you ought to give tribute to him who furnished you with this convenience for your trade, protects you in it, and lends you the sanction of his authority for the value of your money. You must therefore render to Caesar the things that are Caesar's. In civil things you ought to submit to the civil powers, and so, if Caesar protects you in your civil rights by laws and the administration of justice, you ought to pay him tribute; but in sacred things God only is your King. You are not bound to be of Caesar's religion; you must render to God the things that are God's, must worship and adore him only, and not any golden image that Caesar sets up;" and we must worship and adore him in such way as he had appointed, and not according to the inventions of Caesar. It is God only that has authority to say My son, give me thy heart. V. The confusion they were hereby put into, Luk 20:26. 1. The snare is broken; They could not take hold of his words before the people. They could not fasten upon any thing wherewith to incense either the governor or the people against him. 2. Christ is honoured; even the wrath of man is made to praise him. They marvelled at his answer, it was so discreet and unexceptionable, and such an evidence of that wisdom and sincerity which make the face to shine. 3. Their mouths are stopped; they held their peace. They had nothing to object, and durst ask him nothing else, lest he should shame and expose them.

Verse 27

This discourse with the Sadducees we had before, just as it is here, only that the description Christ gives of the future state is somewhat more full and large here. Observe here, I. In every age there have been men of corrupt minds, that have endeavoured to subvert the fundamental principles of revealed religion. As there are deists now, who call themselves free-thinkers, but are really false-thinkers; so there were Sadducees in our Saviour's time, who bantered the doctrine of the resurrection of the dead and the life of the world to come, though they were plainly revealed in the Old Testament, and were articles of the Jewish faith. The Sadducees deny that there is any resurrection, any future state, so anastasis may signify; not only no return of the body to life, but no continuance of the soul in life, no world of spirits, no state of recompence and retribution for what was done in the body. Take away this, and all religion falls to the ground. II. It is common for those that design to undermine any truth of God to perplex it, and load it with difficulties. So these Sadducees did; when they would weaken people's faith in the doctrine of the resurrection, they put a question upon the supposition of it, which they thought could not be answered either way to satisfaction. The case perhaps was matter of fact, at least it might be so, of a woman that had seven husbands. Now in the resurrection whose wife shall she be? whereas it was not at all material whose she was, for when death puts an end to that relation it is not to be resumed. III. There is a great deal of difference between the state of the children of men on earth and that of the children of God in heaven, a vast unlikeness between this world and that world; and we wrong ourselves, and wrong the truth of Christ, when we form our notions of that world of spirits by our present enjoyments in this world of sense. 1. The children of men in this world marry, and are given in marriage, huioi tou aiōnos toutou - the children of this age, this generation, both good and bad, marry themselves and give their children in marriage. Much of our business in this world is to raise and build up families, and to provide for them. Much of our pleasure in this world is in our relations, our wives and children; nature inclines to it. Marriage is instituted for the comfort of human life, here in this state where we carry bodies about with us. It is likewise a remedy against fornication, that natural desires might not become brutal, but be under direction and control. The children of this world are dying and going off the stage, and therefore they marry and give their children in marriage, that they may furnish the world of mankind with needful recruits, that as one generation passeth away another may come, and that they may have some of their own offspring to leave the fruit of their labours to, especially that the chosen of God in future ages may be introduced, for it is a godly seed that is sought by marriage (Mal 2:15), a seed to serve the Lord, that shall be a generation to him. 2. The world to come is quite another thing; it is called that world, by way of emphasis and eminency. Note, There are more worlds than one; a present visible world, and a future invisible world; and it is the concern of every one of us to compare worlds, this world and that world, and give the preference in our thoughts and cares to that which deserves them. Now observe, (1.) Who shall be the inhabitants of that world: They that shall be accounted worthy to obtain it, that is, that are interested in Christ's merit, who purchased it for us, and have a holy meetness for it wrought in them by the Spirit, whose business it is to prepare us for it. They have not a legal worthiness, upon account of any thing in them or done by them, but an evangelical worthiness, upon account of the inestimable price which Christ paid for the redemption of the purchased possession. It is a worthiness imputed by which we are glorified, as well as righteousness imputed by which we are justified; kataxiōthentes, they are made agreeable to that world. The disagreeableness that there is in the corrupt nature is taken away, and the dispositions of the soul are by the grace of God conformed to that state. They are by grace made and counted worthy to obtain that world; it intimates some difficulty in reaching after it, and danger of coming short. We must so run as that we may obtain. They shall obtain the resurrection from the dead, that is, the blessed resurrection; for that of condemnation (as Christ calls it, Joh 5:29), is rather a resurrection to death, a second death, an eternal death, than from death. (2.) What shall be the happy state of the inhabitants of that world we cannot express or conceive, Co1 2:9. See what Christ here says of it. [1.] They neither marry nor are given in marriage. Those that have entered into the joy of their Lord are entirely taken up with that, and need not the joy of the bridegroom in his bride. The love in that world of love is all seraphic, and such as eclipses and loses the purest and most pleasing loves we entertain ourselves with in this world of sense. Where the body itself shall be a spiritual body, the delights of sense will all be banished; and where there is a perfection of holiness there is no occasion for marriage as a preservative from sin. Into the new Jerusalem there enters nothing that defiles. [2.] They cannot die any more; and this comes in as a reason why they do not marry. In this dying world there must be marriage, in order to the filling up of the vacancies made by death; but, where there are no burials, there is no need of weddings. This crowns the comfort of that world that there is no more death there, which sullies all the beauty, and damps all the comforts, of this world. Here death reigns, but thence it is for ever excluded. [3.] They are equal unto the angels. In the other evangelists it was said, They are as the angels - ōs angeloi, but here they are said to be equal to the angels, isangeloi - angels' peers; they have a glory and bliss no way inferior to that of the holy angels. They shall see the same sight, be employed in the same work, and share in the same joys, with the holy angels. Saints, when they come to heaven, shall be naturalized, and, though by nature strangers, yet, having obtained this freedom with a great sum, which Christ paid for them, they have in all respects equal privileges with them that were free-born, the angels that are the natives and aborigines of that country. They shall be companions with the angels, and converse with those blessed spirits that love them dearly, and with an innumerable company, to whom they are now come in faith, hope, and love. [4.] They are the children of God, and so they are as the angels, who are called the sons of God. In the inheritance of sons, the adoption of sons will be completed. Hence believers are said to wait for the adoption, even the redemption of the body, Rom 8:23. For till the body is redeemed from the grave the adoption is not completed. Now are we the sons of God, Jo1 3:2. We have the nature and disposition of sons, but that will not be perfected till we come to heaven. [5.] They are the children of the resurrection, that is, they are made capable of the employments and enjoyments of the future state; they are born to that world, belong to that family, had their education for it here, and shall there have their inheritance in it. They are the children of God, being the children of the resurrection. Note, God owns those only for his children that are the children of the resurrection, that are born from above, are allied to the world of spirits, and prepared for that world, the children of that family. IV. It is an undoubted truth that there is another life after this, and there were eminent discoveries made of this truth in the early ages of the church (Luk 20:37, Luk 20:38): Moses showed this, as it was shown to Moses at the bush, and he hath shown it to us, when he calleth the Lord, as the Lord calleth himself, the God of Abraham, and the God of Isaac, and the God of Jacob. Abraham, Isaac, and Jacob, were then dead as to our world; they had departed out of it many years before, and their bodies were turned into dust in the cave of Machpelah; how then could God say, not I was, but I am the God or Abraham? It is absurd that the living God and Fountain of life should continue related to them as their God, if there were no more of them in being than what lay in that cave, undistinguished from common dust. We must therefore conclude that they were then in being in another world; for God is not the God of the dead, but of the living. Luke here adds, For all live unto him, that is, all who, like them, are true believers; though they are dead, yet they do live; their souls, which return to God who gave them (Ecc 12:7), live to him as the Father of spirits: and their bodies shall live again at the end of time by the power of God; for he calleth things that are not as though they were, because he is the God that quickens the dead, Rom 4:17. But there is more in it yet; when God called himself the God of these patriarchs, he meant that he was their felicity and portion, a God all-sufficient to them (Gen 17:1), their exceeding great reward, Gen 15:1. Now it is plain by their history that he never did that for them in this world which would answer the true intent and full extent of that great undertaking, and therefore there must be another life after this, in which he will do that for them that will amount to a discharge in full of that promise - that he would be to them a God, which he is able to do, for all live to him, and he has wherewithal to make every soul happy that lives to him; enough for all, enough for each.

Verse 39

The scribes were students in the law, and expositors of it to the people, men in reputation for wisdom and honour, but the generality of them were enemies to Christ and his gospel. Now here we have some of them attending him, and four things we have in these verses concerning them, which we had before: - I. We have them here commending the reply which Christ made to the Sadducees concerning the resurrection: Certain of the scribes said, Master, thou hast well said, Luk 20:39. Christ had the testimony of his adversaries that he said well; and therefore the scribes were his enemies because he would not conform to the traditions of the elders, but yet when he vindicated the fundamental practices of religion, and appeared in the defence of them, even the scribes commended his performance, and owned that he said well. Many that call themselves Christians come short even of this spirit. II. We have them here struck with an awe of Christ, and of his wisdom and authority (Luk 20:40): They durst not ask him any questions at all, because they say that he was too hard for all that contended with him. His own disciples, though weak, yet, being willing to receive his doctrine, durst ask him any question; but the Sadducees, who contradicted and cavilled at his doctrine, durst ask him none. III. We have them here puzzled and run aground with a question concerning the Messiah, Luk 20:41. It was plain by many scriptures that Christ was to be the Son of David; even the blind man knew this (Luk 18:39); and yet it was plain that David called the Messiah his Lord (Luk 20:42, Luk 20:44), his owner, and ruler, and benefactor: The Lord said to my Lord. God said it to the Messiah, Psa 110:1. Now if he be his Son, why doth he call him his Lord? If he be his Lord, why do we call him his Son? This he left them to consider of, but they could not reconcile this seeming contradiction; thanks be to God, we can; that Christ, as God, was David's Lord, but Christ, as man, was David's Son. He was both the root and the offspring of David, Rev 22:16. By his human nature he was the offspring of David, a branch of his family; by his divine nature he was the root of David, from whom he had his being and life, and all the supplies of grace. IV. We have them here described in their black characters, and a public caution given to the disciples to take heed of them, Luk 20:45-47. This we had, just as it is here, Mar 12:38, and more largely Mt. 23. Christ bids his disciples beware of the scribes, that is, 1. "Take heed of being drawn into sin by them, of learning their way, and going into their measures; beware of such a spirit as they are governed by. Be not you such in the Christian church as they are in the Jewish church." 2. "Take heed of being brought into trouble by them," in the same sense that he had said (Mat 10:17), "Beware of men, for they will deliver you up to the councils; beware of the scribes, for they will do so. Beware of them, for," (1.) "They are proud and haughty. They desire to walk about the streets in long robes, as those that are above business (for men of business went with their loins girt up), and as those that take state, and take place." Cedant arma togae - Let arms yield to the gown. They loved in their hearts to have people make their obeisance to them in the markets, that many might see what respect was paid them; and were very proud of the precedency that was given them in all places of concourse. They loved the highest seats in the synagogues and the chief rooms at feasts, and, when they were placed in them, looked upon themselves with great conceit and upon all about them with great contempt. I sit as a queen. (2.) "They are covetous and oppressive, and make their religion a cloak and cover for crime." They devour widows' houses, get their estates into their hands, and then by some trick or other make them their own, or they live upon them, and eat up what they have; and widows are an easy prey to them, because they are apt to be deluded by their specious pretences: for a show they make long prayers, perhaps long prayers with the widows when they are in sorrow, as if they had not only a piteous but a pious concern for them, and thus endeavour to ingratiate themselves with them, and get their money and effects into their hands. Such devout men may surely be trusted with untold gold; but they will give such an account of it as they think fit. Christ reads them their doom in a few words: These shall receive a more abundant judgment, a double damnation, both for their abuse of the poor widows, whose houses they devoured, and for their abuse of religion, and particularly of prayer, which they had made use of as a pretence for the more plausible and effectual carrying on of their worldly and wicked projects; for dissembled piety is double iniquity.

Verse 1

20:1-47 In this series of controversies between Jesus and the religious leaders of Jerusalem, they repeatedly questioned and challenged him, and he repeatedly outmatched them with his spiritual wisdom, insight, and authority.

20:1 the leading priests, the teachers of religious law, and the elders: The most influential Jewish leaders in Jerusalem converged against Jesus, who threatened their authority.

Verse 2

20:2 By what authority are you doing all these things? Since these groups were the recognized Jewish authorities in Jerusalem, they wanted to know how Jesus could claim authority to enter Jerusalem as a king and drive the merchants from the Temple.

Verse 4

20:4-6 Jesus’ question put the religious leaders in a double bind (see 20:5-6), as either answer would indict them.

Verse 6

20:6 the people will stone us: Stoning was the penalty for blasphemy (Lev 24:14-15), idolatry (Lev 20:2; Deut 13:10), and other sins of defiance against God. The people might have regarded rejection of an authentic prophet as blasphemy deserving of stoning.

Verse 7

20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.

Verse 9

20:9-19 This story adapts Isaiah’s Song of the Fruitful Vineyard (Isa 5:1-7) to allegorize Jesus’ rejection by Israel’s leaders. In Isaiah’s allegory, the vineyard owner is God and Israel is the unfruitful vineyard that will be judged. Jesus added new characters—the tenant farmers were Israel’s unrighteous leaders, the servants were the Old Testament prophets (repeatedly rejected by Israel), and the son was Jesus. God would judge Israel’s leaders for rejecting and murdering his son.

20:9 leased it to tenant farmers: This was a common practice in first-century Palestine, especially in Galilee, where peasants would lease the right to raise crops from wealthy landowners.

Verse 10

20:10 the farmers attacked the servant: God’s prophets were often mistreated and opposed (1 Kgs 19:10, 14; 2 Chr 24:21; 36:16; Neh 9:26; Jer 2:30; 26:20-24; 37:15).

Verse 13

20:13 my cherished son: The Messiah was predicted to have a unique father-son relationship with God (see 2 Sam 7:14; Pss 2:7; 89:26-29).

Verse 14

20:14 Let’s kill him and get the estate for ourselves! They believed that killing the heir would give them power over the estate. They foolishly failed to realize that the owner was still alive and would demand justice. Similarly, the religious leaders thought that they could keep their authority over the people of Israel by killing Jesus.

Verse 17

20:17 The stone . . . cornerstone: Jesus cited Ps 118:22 to predict his rejection and restoration. The cornerstone was the key part of a building, used to support and align adjoining walls. Jesus was rejected by the builders (the religious leaders), but he would become the foundation of a new building (the church).

Verse 18

20:18 Jesus expanded the stone metaphor (20:17) with allusions to Isa 8:14-15 and Dan 2:34, 44-45. Although Israel rejected him, Jesus was the foundation for the new people of God, and he inaugurated a Kingdom that would last forever.

Verse 19

20:19 they realized he was telling the story against them: The story provoked the religious leaders to act it out by arresting and killing Jesus.

Verse 20

20:20-26 The religious leaders’ question was meant to trap Jesus, but he once again outwitted them.

Verse 21

20:21 we know that you speak and teach what is right: This flattery was meant to throw Jesus off guard (see Pss 5:9; 12:2-3; 78:36; Prov 26:28; 28:23; 29:5; Ezek 12:24).

Verse 22

20:22 is it right for us to pay taxes to Caesar or not? If Jesus said yes, he would make the people angry, because they hated the burden of Roman taxation. If he said no, he would be accused of rebellion against the Roman authorities.

Verse 24

20:24 a Roman coin: This coin had the picture and title of the emperor Tiberius Caesar (see 3:1) stamped on it.

Verse 25

20:25 give to Caesar what belongs to Caesar: Jesus’ brilliant answer could be taken in two ways. On the face of it, he said that this was Caesar’s money that should properly be paid to Caesar. Jesus’ Jewish listeners also knew that what belongs to Caesar was actually nothing, since everything in the universe belongs to God.

Verse 27

20:27 Sadducees . . . who say there is no resurrection from the dead: See “The Sadducees” Profile.

Verse 28

20:28 Moses gave us a law: A dead man’s brother would marry the widow to produce children who would maintain the dead man’s name and property (Deut 25:5-6; see also Gen 38:8-10; Ruth 4:1-12).

Verse 29

20:29-33 Well, suppose there were seven brothers: A similar story of a woman married to seven husbands appears in the Old Testament Apocrypha (Tobit 3:7-17; 6:10–8:18).

Verse 33

20:33 whose wife will she be in the resurrection? The Sadducees used this hypothetical situation in an attempt to show that the idea of resurrection was absurd. This was probably a stock polemic that the Sadducees used in debating the Pharisees.

Verse 35

20:35 will neither marry nor be given in marriage: Jesus emphasized that marriage is an institution for this life, not for the resurrection.

Verse 36

20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.

Verse 37

20:37 Having refuted the Sadducees’ argument about marriage, Jesus turned to the larger question concerning the resurrection. • even Moses proved this: Jesus used the books of Moses (Genesis—Deuteronomy)—the only Scripture the Sadducees recognized as authoritative—to prove the resurrection. • the God of Abraham . . . Jacob: God identified himself as the God of Abraham, Isaac, and Jacob long after these patriarchs had died. Since he was still their God, they must have had a continuing existence after death.

Verse 39

20:39 Well said, Teacher! Most teachers of religious law were Pharisees, so they agreed with Jesus on the resurrection and were pleased that he refuted the Sadducees.

Verse 40

20:40 Jesus’ wise answers confounded his opponents, thwarting their attempts to trap him.

Verse 41

20:41-44 Having silenced his opponents, Jesus took the offensive in challenging the religious leaders’ concept of the Messiah.

20:41 The Old Testament predicted that the Messiah would be a descendant of David (see study note on 18:38).

Verse 42

20:42-43 Jesus quotes Ps 110:1, which indicates that the Messiah is David’s Lord.

Verse 44

20:44 Jesus asked why David addressed his son (i.e., his descendant) as his Lord. The implied answer was that the Messiah was more than just a human king descended from David. He is Lord of all (see 2:11; Acts 10:36). Psalm 110:1 became an important text for the apostles, confirming Jesus’ identity as the Son of God (see Mark 14:62; Acts 2:34; 7:56; Rom 8:34; 1 Cor 15:25; Eph 1:20; Col 3:1; Heb 1:3, 13; 8:1; 10:12-13; 1 Pet 3:22; Rev 3:21).

Verse 46

20:46-47 Jesus continued on the offensive, warning against the hypocrisy and exploitation of the teachers of religious law. • respectful greetings . . . seats of honor: See study note on 11:43. • head table at banquets: See study notes on 5:30; 14:7.

Verse 47

20:47 Yet they shamelessly cheat widows: This might mean exploiting widows’ property over which they were appointed guardians; it could also mean coercing widows to give money beyond their means. Widows were the most vulnerable members of society, and God had special concern for them. He would judge those who exploited them (Exod 22:22; Deut 10:18; 27:19).