Luke 20

Luke 20:1

1. τῶνἡμ.] of the days, viz. of this His being in Jerusalem.

ἐπέστ. without a dative (see ch. Luke 2:38) does not signify any suddenness of approach.

Luke 20:2

2. ἤ—or (to speak more definitely).

Luke 20:9

9. The parable was spoken πρός, to, the people—but (Luke 20:19), πρός, at, with reference to, the chief priests and scribes. Bengel suggests that He addressed it to the people, to guard against interruption on the part of the chief priests.

Luke 20:11

11. προσέθ. π., a Hebraism: see reff. Gen., Hebrew and LXX.

Luke 20:14

14. ἰδόντ. δέ] This is taken up from the τοῦτονἰδόντες of the verse before, and is emphatic—On the contrary, when they saw him.…

Luke 20:17

17. The οὖν infers the negation of μὴγένοιτο—‘How then, supposing your wish to be fulfilled, could this which is written come to pass?’

Luke 20:19

19. καί before ἐφοβήθ. is not but: the clause signifies the state of mind in which this their attempt was made: and they did so in fear of the people.

Luke 20:20

20. παρατηρ., having watched an opportunity.

ἐγκαθ., see reff., men suborned, instructed and arranged for that purpose.

ἐπιλάβ., not the spies, but the chief priests.

αὐτοῦ is not the genitive after λόγου, as in E. V., but after ἐπιλ., as in ἐπιλαμβάνεταιαὐτοῦτῆςἴτυος, Xen. Anab. iv. 7. 12:—that they might lay hold of him by some saying; = αὐτὸνἀγρεύσωσινλόγῳ, Mark.

τῇἀρχῇ, to the Roman power (genus)—τῇἐξ. τ. ἡ., to the authority of the governor (species). The second article renders the separation of the two necessary.

Luke 20:22

22. φόρον = κῆνσον, see on Matt.:—differs from τέλος, ‘vectigal,’ customs duties.

Luke 20:27

27. οἱἀντιλέγοντες refers to τῶνΣαδ., not to τινες. The main subject of the sentence is sometimes put in the nom., even when the construction requires another case: so Ἀνδρομάχη, θυγάτηρμεγαλήτοροςἨετίωνος, Ἠετίων, ὃςἔναιεν.… Hom. Il. ζ. 395. See also κ. 437, and more examples in Bernhardy, Syntax, p. 68.

The use of ἀντιλέγ. μή (or τὸμή) is frequent in Xenophon, see Wetstein: and cf. Thucyd. i. 95, ἀπολύεταιτοῦμὴἀδικεῖν,—ii. 49, ἀπορίᾳτοῦμὴἡσυχάζειν. See also Herod. i. 68: Soph. Œd. Tyr. 57.

Luke 20:28

28. καὶοὗτος] See ch. Luke 19:2.

Luke 20:29

29. οὖν, well then—i.e. ‘as an example of this law, …’

Luke 20:31

31. The οὐκατ. τέκ. coming before καὶἀπέθ. is by a mixture of constructions—and they had no children by her, and died, leaving none:—not merely from the emphasis being on the leaving no children (as in Meyer). It is meant to express the absence of offspring before their death, and after.

Luke 20:34-35

34, 35. οἱυἱοὶ …] Peculiar to Luke, and important. For this present state of men, marriage is an ordained and natural thing; but in τῷαἰῶνιἐκείνῳ, which is by the context the state of the first resurrection (nothing being said of the rest of the dead, though the bare fact might be predicated of them also), they who are found worthy to obtain that state of life and the resurrection from the dead, are no longer under the ordinance of marriage: for neither can they any more die; i.e. they will have no need of a succession and renewal, which is the main purpose of marriage.

Luke 20:36

36. The ἰσάγγ. γάρεἰσιν is alleged, not as shewing them to be ἀπαθεῖςκ. ἀφιλήδονοι (Euthym[108]), but as setting forth their immortality.

[108] Euthymius Zigabenus, 1116

υἱοὶθ. is here used, not in its ethical sense, as applied to believers in this world,—but its metaphysical sense, as denoting the essential state of the blessed after the resurrection:—‘they are, by their resurrection, essentially partakers of the divine nature, and so cannot die.’ When Meyer says that the Lord only speaks of the risen, and has not here in His view the ‘quick’ at the time of His coming, it must be remembered that the ‘change’ which shall pass on them (1 Corinthians 15:51-54) shall put them into precisely the same ἀφθαρσία as the risen (compare ibid. Luke 20:42).

Luke 20:37

37. καὶΜ., that very Moses, whom you allege as shewing by inference the contrary.

Luke 20:38

38. On πάντ. γ. αὐτ. ζ. see on Matthew 22:31-33: but we have in this argument even a further generalization than in Matt. and Mark. There, it is a covenant relation on which the matter rests: here, a life of all, living and dead, in the sight of God,—so that none are annihilated,—but in the regard of Him who inhabiteth Eternity, the being of all is a living one, in all its changes.

Luke 20:39-40

39, 40. Peculiar to Luke;—implied however in Matthew 22:34, and Mark 12:28.

Luke 20:41

41. πρὸςαὐτούς, i.e. the Scribes. The same thing is signified by πῶςλέγουσινοἱγρ. in Mark. In Matt. the question is addressed to the Pharisees. I mention these things as marks of the independence of the accounts. The underlying fact is, the Lord addressed the Pharisees and Scribes on a view which they (the Scribes, the Pharisees agreeing) entertained about the Messiah. Hence the three accounts diverge.

Luke 20:42

42. On ἐνβίβλῳψαλμ., Wordsw. says, “added here as conveying information necessary to Gentile readers.” This might be well, did the words occur in the Evangelist’s narrative: but surely not, when they are in a discourse of our Lord. If His words were so loosely reported as this, where is any dependence on the accuracy of the Evangelists?

Luke 20:45

45. This particular, ἀκούοντ. δὲπ. τ. λ., is only in Luke.