King James Version
Luke 20
47 verses with commentary
The Authority of Jesus Questioned
And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,
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KJV Study Commentary
<strong>And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders</strong>—Luke sets the confrontation during Jesus' teaching ministry in the temple courts. The phrase "preached the gospel" (εὐαγγελιζομένου, euangelizomenou) shows Jesus actively proclaiming good news, not merely te...
Read full commentary →Ellicott’s Commentary for English Readers
**XX.**
(1-8) **And it came to pass.**—See Notes on Matthew 21:23-27; Mark 11:27-33.
**And preached the gospel.**—The Greek verb (*to evangelise*) is one specially characteristic of St. Luke. Neither St. Mark nor St. John use it at all; St. Matthew once only (Matthew 11:5), in a passive sense; St. Luke ten times in the Gospel, fifteen times in the Acts. So in the Epistles, neither St. John nor St....
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**23-25. was very sorrowful--**Matthew (Mt 19:22) more fully, "went away sorrowful"; Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was ...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 20
Chapter Outline
The priests and scribes question Christ's authority.(1-8)
The parable of the vineyard and husbandmen.(9-19)
Of giving tribute.(20-26)
Concerning the resurrection.(27-38)
The scribes silenced.(39-47)
**Verses 1-8**
Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own un...
Read full commentary →And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?
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KJV Study Commentary
<strong>Tell us, by what authority doest thou these things? or who is he that gave thee this authority?</strong> The question ἐξουσίᾳ (exousia, authority) appears twice, emphasizing the central issue. Exousia means legitimate power, jurisdiction, or right to act—not mere ability but authorized permission. "These things" (ταῦτα, tauta) refers to teaching in the temple, proclaiming the gospel, and e...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **Tell us, by what authority** **. . .?—**The form of the question is nearly identical in the three Gospels.
Jamieson-Fausset-Brown Bible Commentary
**26-27. For, &c.--**"At that rate none can be saved": "Well, it does pass human power, but not divine."
Matthew Henry’s Concise Commentary
Chapter 20
Chapter Outline
The priests and scribes question Christ's authority.(1-8)
The parable of the vineyard and husbandmen.(9-19)
Of giving tribute.(20-26)
Concerning the resurrection.(27-38)
The scribes silenced.(39-47)
**Verses 1-8**
Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own un...
Read full commentary →And he answered and said unto them, I will also ask you one thing; and answer me:
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KJV Study Commentary
<strong>I will also ask you one thing; and answer me</strong>—Jesus' counter-question demonstrates rabbinic teaching method but also exposes His interrogators' hypocrisy. The phrase "I will ask" (ἐρωτήσω, erōtēsō) and "answer me" (εἴπατέ, eipate) mirrors their demand in verse 2, turning the tables. Jesus doesn't evade the authority question but reframes it in terms that will reveal their bad faith...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**26-27. For, &c.--**"At that rate none can be saved": "Well, it does pass human power, but not divine."
Matthew Henry’s Concise Commentary
Chapter 20
Chapter Outline
The priests and scribes question Christ's authority.(1-8)
The parable of the vineyard and husbandmen.(9-19)
Of giving tribute.(20-26)
Concerning the resurrection.(27-38)
The scribes silenced.(39-47)
**Verses 1-8**
Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own un...
Read full commentary →The baptism of John, was it from heaven, or of men?
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KJV Study Commentary
<strong>The baptism of John, was it from heaven, or of men?</strong> Jesus identifies the crux: is divine authority recognized when it appears, or only human credentials? "From heaven" (ἐξ οὐρανοῦ, ex ouranou) means God-authorized, divinely commissioned. "From men" (ἐξ ἀνθρώπων, ex anthrōpōn) means merely human initiative without divine sanction.<br><br>John's baptism represented his entire prophe...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**28-30. Lo, &c.--**in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept,"
**left all--**"The workmen's little is as much his "all" as the prince's much" [Bengel]. In Matthew (Mt 19:27) he adds, "What shall we have t...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 20
Chapter Outline
The priests and scribes question Christ's authority.(1-8)
The parable of the vineyard and husbandmen.(9-19)
Of giving tribute.(20-26)
Concerning the resurrection.(27-38)
The scribes silenced.(39-47)
**Verses 1-8**
Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own un...
Read full commentary →And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?
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KJV Study Commentary
<strong>If we shall say, From heaven; he will say, Why then believed ye him not?</strong> The leaders' private deliberation (συνελογίσαντο, synelogisanto, "they reasoned together") reveals political calculation, not pursuit of truth. They recognize the logical trap: acknowledging John's divine commission requires explaining why they rejected his ministry and refused his baptism of repentance.<br><...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**28-30. Lo, &c.--**in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept,"
**left all--**"The workmen's little is as much his "all" as the prince's much" [Bengel]. In Matthew (Mt 19:27) he adds, "What shall we have t...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 20
Chapter Outline
The priests and scribes question Christ's authority.(1-8)
The parable of the vineyard and husbandmen.(9-19)
Of giving tribute.(20-26)
Concerning the resurrection.(27-38)
The scribes silenced.(39-47)
**Verses 1-8**
Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own un...
Read full commentary →But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.
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KJV Study Commentary
<strong>But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet</strong>—The leaders fear popular opinion (ὁ λαὸς ἅπας, ho laos hapas, "all the people") more than God's truth. The threat of stoning (καταλιθάσει, katalithasei) wasn't hyperbole—crowds could become violent mobs. The people were "persuaded" (πεπεισμένος, pepeismenos, convinced, confident)...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **All the people will stone us.**—St. Luke gives the more vivid utterance in place of the more general “we fear the people” in the other Gospels. As indicating the readiness of the people of Jerusalem to proceed to extremities of this kind, we may refer to their treatment of our Lord (John 8:59; John 10:31) and Stephen (Acts 7:58-59).
Jamieson-Fausset-Brown Bible Commentary
**28-30. Lo, &c.--**in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept,"
**left all--**"The workmen's little is as much his "all" as the prince's much" [Bengel]. In Matthew (Mt 19:27) he adds, "What shall we have t...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 20
Chapter Outline
The priests and scribes question Christ's authority.(1-8)
The parable of the vineyard and husbandmen.(9-19)
Of giving tribute.(20-26)
Concerning the resurrection.(27-38)
The scribes silenced.(39-47)
**Verses 1-8**
Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own un...
Read full commentary →And they answered, that they could not tell whence it was.
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KJV Study Commentary
<strong>And they answered, that they could not tell whence it was</strong>—The Greek οὐκ εἰδέναι (ouk eidenai, "not to know") reveals their cowardly evasion. This wasn't honest uncertainty but deliberate refusal to state the obvious. They claim ignorance about what they actually knew, choosing the safety of agnosticism over the risk of truth. Their "we cannot tell" is intellectual dishonesty masqu...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**31. all written by the prophets concerning the Son of man ... be accomplished--**showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.
Matthew Henry’s Concise Commentary
Chapter 20
Chapter Outline
The priests and scribes question Christ's authority.(1-8)
The parable of the vineyard and husbandmen.(9-19)
Of giving tribute.(20-26)
Concerning the resurrection.(27-38)
The scribes silenced.(39-47)
**Verses 1-8**
Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own un...
Read full commentary →And Jesus said unto them, Neither tell I you by what authority I do these things.
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KJV Study Commentary
<strong>Neither tell I you by what authority I do these things</strong>—Jesus' refusal (οὐδὲ ἐγὼ λέγω ὑμῖν, oude egō legō hymin) isn't evasion but justified silence before bad-faith interrogators. Since they won't acknowledge obvious truth about John, they've proven themselves unqualified and unwilling to recognize divine authority when confronted with it. Jesus' silence judges them more severely ...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 20
Chapter Outline
The priests and scribes question Christ's authority.(1-8)
The parable of the vineyard and husbandmen.(9-19)
Of giving tribute.(20-26)
Concerning the resurrection.(27-38)
The scribes silenced.(39-47)
**Verses 1-8**
Men often pretend to examine the evidences of revelation, and the truth of the gospel, when only seeking excuses for their own un...
Read full commentary →The Parable of the Wicked Tenants
Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
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KJV Study Commentary
<strong>Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time</strong>—Jesus shifts from the hostile leaders to the people, speaking a parable (παραβολήν, parabolēn) that will indict the Sanhedrin. The vineyard imagery evokes Isaiah 5:1-7, where God's vineyard is Israel. The "certain man" (ἄν...
Read full commentary →Ellicott’s Commentary for English Readers
(9-19) **Then began he to speak to the people.**—See Notes on Matthew 21:33-46; Mark 12:1-12. The presence of this, as well as of the last section, in the first three Gospels, with so little variation, indicates the impression which these facts and teaching made at the time, and probably also that they occupied a prominent place in the early records that served as the basis of our present Gospels....
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
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KJV Study Commentary
<strong>And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty</strong>—"At the season" (καιρῷ, kairō) indicates the appointed time for harvest and payment. The owner's request through his "servant" (δοῦλον, doulon) was entirely legitimate—he sought the fruit (καρποῦ, karpou) that was right...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **Beat him, and sent him away empty.**—The description agrees almost verbally with St. Mark.
Jamieson-Fausset-Brown Bible Commentary
**34. understood none, &c.--**The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible.
Lu 18:35-43. Blind Man Healed.
In Mt 20:29-34, they are two, as in t...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
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KJV Study Commentary
<strong>And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty</strong>—The owner sends a second servant, demonstrating persistence and mercy. "Again" (προσέθετο, prosetheto, "he added") shows continued forbearance despite the first servant's treatment. The escalation is subtle but significant: this servant is not only beaten but "entreated...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **And sent him away empty.**—The emphatic repetition of the words that had been used in the previous verse is peculiar to St. Luke.
Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →And again he sent a third: and they wounded him also, and cast him out.
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KJV Study Commentary
<strong>And again he sent a third: and they wounded him also, and cast him out</strong>—The third servant suffers even worse treatment: "wounded" (τραυματίσαντες, traumatisantes, injured, inflicting wounds) and "cast out" (ἐξέβαλον, exebalon, violently expelled). The escalation continues—from beating, to shameful treatment, to actual wounding. The casting out suggests expulsion from the vineyard i...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **They wounded him also.**—The verb is peculiar to St. Luke, and has a characteristic half-surgical ring in it. It is used by him again in Acts 19:16.
Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.
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KJV Study Commentary
<strong>Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him</strong>—The owner's deliberation (τί ποιήσω, ti poiēsō, "What shall I do?") expresses pathos, not uncertainty. After three servants beaten and expelled, he sends his "beloved son" (τὸν υἱόν μου τὸν ἀγαπητόν, ton huion mou ton agapēton). This phrase echoes th...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **It may be.**—The doubt implied in the qualification is a feature peculiar to St. Luke’s report. The better MSS. omit the clause “when they see him.”
Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
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KJV Study Commentary
<strong>But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be our's</strong>—The tenants recognize the son's identity (οὗτός ἐστιν ὁ κληρονόμος, houtos estin ho klēronomos, "this is the heir") but respond with murderous conspiracy. Their reasoning (διελογίζοντο, dielogizonto) reveals calculated evil, not impuls...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**38. son of David, &c.--**(See on Mt 12:23).
Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?
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KJV Study Commentary
<strong>So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?</strong> The murder is stated simply: "cast him out" (ἐκβαλόντες, ekbalontes) and "killed" (ἀπέκτειναν, apekteinan). Casting him "out of the vineyard" prophetically corresponds to Jesus' crucifixion "outside the gate" (Hebrews 13:12)—executed beyond Jerusalem's walls as a crimi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**39. rebuked, &c.--**(See on Lu 18:15).
**so much the more--**that importunity so commended in the Syrophenician woman, and so often enjoined (Lu 11:5-13; 18:1-8).
Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid .
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KJV Study Commentary
<strong>He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid</strong>—Jesus pronounces the judgment: the owner will "come" (ἐλεύσεται, eleusetai, indicating future certainty) and "destroy" (ἀπολέσει, apolesei, utterly ruin) the wicked tenants, giving the vineyard to "others" (ἄλλοις, allois). The destruction is complete an...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **He shall come and destroy these husbandmen.**—St. Luke agrees with St. Mark in putting these words into our Lord’s lips, and not, as St. Matthew does, into those of the by-standers.
**They said, God forbid.**—No other English phrase could well be substituted for this, but it is worth remembering that the name of God does not appear in the original, and that the ejaculation is simply, as it ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**40. commanded, &c.--**Mark (Mr 10:49) has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"--just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at l...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
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KJV Study Commentary
<strong>And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?</strong> Jesus looks directly at them (ἐμβλέψας, emblepsas, gazing intently) and quotes Psalm 118:22. The phrase "What is this then that is written" (Τί οὖν ἐστιν τὸ γεγραμμένον τοῦτο, ti oun estin to gegrammenon touto) appeals to Scripture's au...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **And he beheld them.**—Better, *He looked on them.* The Greek verb implies the gaze turned and fixed on its object, in addition to the mere act of beholding.
Jamieson-Fausset-Brown Bible Commentary
**41-43. What wilt thou, &c.--**to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" (Mr 10:51); an emphatic and confiding exclamation. (See on Joh 20:16.)
Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
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KJV Study Commentary
<strong>Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder</strong>—Jesus extends the stone imagery to describe two forms of encounter with Him, both resulting in destruction, but with different implications. "Fall upon" (πεσὼν, pesōn) suggests stumbling over the stone in the path—those who encounter Jesus and reject Him will be "brok...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **Whosoever shall fall upon that stone.**—See Note on Matthew 21:44. The verse, which is omitted by many of the best MSS. in St. Matthew, is found in all MSS. of St. Luke. If we were to receive it, on this evidence, as belonging strictly to the latter Gospel only, the Greek word for “bruised” might take its place among those classical, or perhaps *quasi*-medical, terms characteristic of St. L...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**41-43. What wilt thou, &c.--**to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" (Mr 10:51); an emphatic and confiding exclamation. (See on Joh 20:16.)
Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
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KJV Study Commentary
<strong>They perceived that he had spoken this parable against them</strong>—The religious leaders' immediate recognition (ἔγνωσαν, egnōsan, 'they knew') that Jesus's parable of the wicked tenants condemned them demonstrates their guilt-laden consciences. Luke emphasizes the temporal urgency: <strong>the same hour</strong> (ἐν αὐτῇ τῇ ὥρᾳ, en autē tē hōra) they sought to arrest him.<br><br>Yet <st...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**41-43. What wilt thou, &c.--**to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" (Mr 10:51); an emphatic and confiding exclamation. (See on Joh 20:16.)
Matthew Henry’s Concise Commentary
**Verses 9-19**
Christ spake this parable against those who resolved not to own his authority, though the evidence of it was so full. How many resemble the Jews who murdered the prophets and crucified Christ, in their enmity to God, and aversion to his service, desiring to live according to their lusts, without control! Let all who are favoured with God's word, look to it that they make proper...
Read full commentary →Paying Taxes to Caesar
And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.
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KJV Study Commentary
<strong>They watched him</strong> (παρατηρέω, paratēreō)—not pastoral care but hostile surveillance, seeking grounds for accusation. The verb suggests lying in wait like hunters. <strong>Sent forth spies, which should feign themselves just men</strong> (ἐνκαθέτους ὑποκρινομένους, enkathetous hypokrinomenous)—paid informants pretending to be righteous inquirers, the very definition of hypocrisy.<br...
Read full commentary →Ellicott’s Commentary for English Readers
(20-26) **And they watched him.**—See Notes on Matthew 22:15-22 and Mark 12:13-17.
**And sent forth spies.**—The noun is, again, one of St. Luke’s characteristic words not used by any other New Testament writer. It expresses rather the act of those who lie in ambush, than that of “spies” in the strict sense of the words. St. Luke is, on the one hand, less definite as to the parties to the conspira...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 20-26**
Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the s...
Read full commentary →And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly : truly: or, of a truth
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KJV Study Commentary
The spies' flattery begins with <strong>Master</strong> (Διδάσκαλε, Didaskale, 'Teacher'), feigning respect. <strong>We know that thou sayest and teachest rightly</strong>—ironically, they speak truth while intending deceit. <strong>Neither acceptest thou the person of any</strong> (οὐ λαμβάνεις πρόσωπον, ou lambaneis prosōpon)—literally 'you do not receive the face,' meaning you show no partialit...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Neither acceptest thou the person of any.**—To “accept the person” takes the place of “regarding” or “looking at” the person of Matthew 22:16, where see Note. The precise combination which St. Luke uses meets us again in Galatians 2:6.
Matthew Henry’s Concise Commentary
**Verses 20-26**
Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the s...
Read full commentary →Is it lawful for us to give tribute unto Caesar, or no?
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KJV Study Commentary
<strong>Is it lawful for us to give tribute unto Caesar, or no?</strong> (ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦναι ἢ οὔ, exestin hēmas Kaisari phoron dounai ē ou)—a masterfully crafted trap. The word φόρος (phoros) refers specifically to the Roman poll tax, paid annually by every Judean to Rome, a hated symbol of subjugation.<br><br>Answer 'yes' and Jesus alienates the Jewish masses who resented Roman oc...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 19 Lu 19:1-10. Zaccheus the Publican.
The name is Jewish.
**2-4. chief among the publicans--**farming a considerable district, with others under him.
**rich--**Ill-gotten riches some of it certainly was. (See on Lu 19:8.)
Matthew Henry’s Concise Commentary
**Verses 20-26**
Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the s...
Read full commentary →But he perceived their craftiness, and said unto them, Why tempt ye me?
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KJV Study Commentary
<strong>But he perceived their craftiness</strong> (κατανοήσας δὲ αὐτῶν τὴν πανουργίαν, katanoēsas de autōn tēn panοurgian)—the verb κατανοέω (katanoeō) means to discern thoroughly, perceive completely. Jesus sees through their πανουργία (panourgia), a term meaning cunning, trickery, unscrupulous cleverness—the same word Paul uses in 2 Corinthians 4:2 for shameful hidden ways.<br><br><strong>Why t...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Their craftiness.**—The Greek noun does not appear in the other Gospels, but is used four times by St. Paul, as in 2Corinthians 4:2; Ephesians 4:14.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 19 Lu 19:1-10. Zaccheus the Publican.
The name is Jewish.
**2-4. chief among the publicans--**farming a considerable district, with others under him.
**rich--**Ill-gotten riches some of it certainly was. (See on Lu 19:8.)
Matthew Henry’s Concise Commentary
**Verses 20-26**
Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the s...
Read full commentary →Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.
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KJV Study Commentary
<strong>Shew me a penny</strong> (ἐπιδείξατέ μοι δηνάριον, epideixate moi dēnarion)—Jesus asks for the tribute coin itself, forcing his accusers to produce it. The δηνάριον (dēnarion, denarius) was a Roman silver coin, a day's wage. By having <em>them</em> produce it, Jesus subtly reveals they carry Caesar's currency while questioning him about its use.<br><br><strong>Whose image and superscriptio...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 19 Lu 19:1-10. Zaccheus the Publican.
The name is Jewish.
**2-4. chief among the publicans--**farming a considerable district, with others under him.
**rich--**Ill-gotten riches some of it certainly was. (See on Lu 19:8.)
Matthew Henry’s Concise Commentary
**Verses 20-26**
Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the s...
Read full commentary →And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.
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KJV Study Commentary
<strong>Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's</strong> (ἀπόδοτε τοίνυν τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ, apodote toinyn ta Kaisaros Kaisari kai ta tou theou tō theō)—one of Scripture's most quoted verses, establishing dual obligation without conflating the two spheres. The verb ἀπόδοτε (apodote) means 'give back' or 'render'—pay...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5-6. looked up,--**in the full knowledge of who was in the tree, and preparatory to addressing him.
**Zaccheus--**whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Joh 10:3).
**make haste, and come down--**to which he literally responded--"he made haste and came down."
**for to-day, &c.--**Our Lord invites Himself, and ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 20-26**
Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the s...
Read full commentary →And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.
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KJV Study Commentary
<strong>They could not take hold of his words before the people</strong> (οὐκ ἴσχυσαν ἐπιλαβέσθαι αὐτοῦ ῥήματος, ouk ischysan epilabesthai autou rhēmatos)—the verb ἐπιλαμβάνομαι (epilambanomai) means to seize, catch, or arrest. They couldn't catch his words to use as evidence. Their entrapment failed completely.<br><br><strong>They marvelled at his answer</strong> (ἐθαύμασαν ἐπὶ τῇ ἀποκρίσει, etha...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **And they could not take hold of his words.**—As St. Luke is fuller in his account of the plot of the questioners (Luke 20:20), so is he in that of its defeat.
**They marvelled at his answer.**—There is an interesting, though obviously undesigned, parallelism with the narrative of the incident in which the Lord Jesus was first brought face to face with the Rabbis of Jerusalem. Then also “the...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5-6. looked up,--**in the full knowledge of who was in the tree, and preparatory to addressing him.
**Zaccheus--**whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Joh 10:3).
**make haste, and come down--**to which he literally responded--"he made haste and came down."
**for to-day, &c.--**Our Lord invites Himself, and ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 20-26**
Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the s...
Read full commentary →The Sadducees and the Resurrection
Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,
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KJV Study Commentary
<strong>Then came to him certain of the Sadducees, which deny that there is any resurrection</strong> (Σαδδουκαῖοι λέγοντες ἀνάστασιν μὴ εἶναι, Saddoukaioi legontes anastasin mē einai)—Luke introduces the Sadducees by their defining denial. The ἀνάστασις (anastasis, 'resurrection') refers to bodily resurrection at the end of the age, which Sadducees rejected, accepting only the Torah (not Prophets...
Read full commentary →Ellicott’s Commentary for English Readers
(27-39) **Then came** **to him certain of the Sadducees.**—See Notes on Matthew 22:23-33; Mark 12:18-27.
Jamieson-Fausset-Brown Bible Commentary
**7. to be guest--**or lodge: something more than "eating with" such (Lu 15:2).
**a sinner--**that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.
Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
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KJV Study Commentary
<strong>Master, Moses wrote unto us</strong>—The Sadducees cite Moses (Deuteronomy 25:5-6), their only accepted Scripture. <strong>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</strong>—the law of levirate marriage (from Latin <em>levir</em>, 'brother-in-law'). The Greek describes ἀναστήσῃ σπέρμα (ana...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-10. stood--**before all.
**said unto the Lord, Behold, Lord--**Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.
**if I have--**that is, "so far as I have," for evidently the "if" is so used (as in Php 4:8).
**taken by false accusation--**defrauded, overcharged (Lu 3:12, 13).
**fourfold--**The Roman law required this; the Jewish...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →There were therefore seven brethren: and the first took a wife, and died without children.
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KJV Study Commentary
<strong>There were therefore seven brethren</strong>—The Sadducees construct a hypothetical scenario, though seven is likely hyperbolic for effect. <strong>The first took a wife, and died without children</strong> (ἀπέθανεν ἄτεκνος, apethanen ateknos)—literally 'died childless.' The adjective ἄτεκνος (ateknos) compounds ἀ- (without) and τέκνον (child).<br><br>This sets up their reductio ad absurdu...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-10. stood--**before all.
**said unto the Lord, Behold, Lord--**Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.
**if I have--**that is, "so far as I have," for evidently the "if" is so used (as in Php 4:8).
**taken by false accusation--**defrauded, overcharged (Lu 3:12, 13).
**fourfold--**The Roman law required this; the Jewish...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →And the second took her to wife, and he died childless.
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KJV Study Commentary
<strong>And the second took her to wife, and he died childless</strong> (ἄτεκνος, ateknos)—The second brother fulfilled his levirate duty but also died without producing offspring. The Sadducees' scenario continues the pattern, building toward their rhetorical climax. Each brother's death childless triggers the next brother's obligation.<br><br>The repetition emphasizes the supposed absurdity they...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8-10. stood--**before all.
**said unto the Lord, Behold, Lord--**Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.
**if I have--**that is, "so far as I have," for evidently the "if" is so used (as in Php 4:8).
**taken by false accusation--**defrauded, overcharged (Lu 3:12, 13).
**fourfold--**The Roman law required this; the Jewish...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →And the third took her; and in like manner the seven also: and they left no children, and died.
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KJV Study Commentary
<strong>And the third took her; and in like manner the seven also</strong> (ὡσαύτως καὶ οἱ ἑπτά, hōsautōs kai hoi hepta, 'likewise also the seven')—The tragic pattern completes: all seven brothers married the woman in succession, each fulfilling his duty, each dying without producing children. <strong>They left no children, and died</strong> (οὐκ ἀφῆκαν τέκνα, ouk aphēkan tekna)—the verb ἀφίημι (a...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →Last of all the woman died also.
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KJV Study Commentary
<strong>Last of all the woman died also</strong> (ὕστερον πάντων ἀπέθανεν ἡ γυνή, hysteron pantōn apethanen hē gynē)—The adverb ὕστερον (hysteron) means 'afterward' or 'finally.' After outliving all seven brothers, the widow herself dies. The stage is now set for the Sadducees' question about resurrection.<br><br>This detail is crucial to their argument: if she died after all seven, none can claim...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**12. a far country--**said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.
**to receive ... a kingdom--**be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high."
**to return--**...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →Therefore in the resurrection whose wife of them is she? for seven had her to wife.
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KJV Study Commentary
<strong>Therefore in the resurrection whose wife of them is she?</strong> (ἐν τῇ ἀναστάσει τίνος αὐτῶν γίνεται γυνή, en tē anastasei tinos autōn ginetai gynē)—The Sadducees' rhetorical trap springs. They assume resurrection means resuming earthly relationships exactly as they were. <strong>For seven had her to wife</strong> (οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα, hoi gar hepta eschon autēn gynaika)—all ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13. Occupy--**"negotiate," "do business," with the resources entrusted.
Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →And Jesus answering said unto them, The children of this world marry, and are given in marriage:
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KJV Study Commentary
<strong>The children of this world marry, and are given in marriage</strong> (οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται, hoi hyioi tou aiōnos toutou gamousin kai gamiskontai)—Jesus begins by distinguishing <em>this age</em> (αἰών, aiōn) from the age to come. The phrase 'children of this world/age' doesn't mean 'worldly people' but humans living in the present temporal order.<br><br>Marria...
Read full commentary →Ellicott’s Commentary for English Readers
(34) **The children of this world marry.**—The three reports of the question are all but absolutely identical. In the form of the answer there are slight variations. The contrast between “the children of this world “or “age,” those, *i.e.,* who belong to it (see Note on Luke 16:8), and those of “that world” or “age,” is peculiar to St. Luke. In both cases the word rests primarily on the idea of ti...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14. his citizens--**His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" (Joh 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.
Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
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KJV Study Commentary
<strong>But they which shall be accounted worthy to obtain that world, and the resurrection from the dead</strong> (οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν, hoi de kataxiōthentes tou aiōnos ekeinou tychein kai tēs anastaseōs tēs ek nekrōn)—The verb καταξιόω (kataxioō) means 'to consider worthy,' not earned merit but God's gracious verdict. The age to come (αἰ...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **They which shall be accounted worthy.**—Another word common to St. Luke and St. Paul (2Thessalonians 1:5), and to them only in the New Testament.
Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.
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KJV Study Commentary
<strong>Neither can they die any more</strong> (οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, oude gar apothanein eti dynantai)—Death's abolition removes marriage's procreative necessity. <strong>For they are equal unto the angels</strong> (ἰσάγγελοι γάρ εἰσιν, isangeloi gar eisin)—the adjective ἰσάγγελος (isangelos, 'equal to angels') appears only here in the NT. Not that humans become angels (we remain image...
Read full commentary →Ellicott’s Commentary for English Readers
(36) **Neither can they die any more.**—The record of this teaching is peculiar to St. Luke. The implied thought is that death and marriage are correlative facts in God’s government of the world, the one filling up the gaps which are caused by the other. In the life eternal there is no need for an addition in this way to the number of the elect, and therefore there is no provision for it.
**Equal ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
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KJV Study Commentary
<strong>Now that the dead are raised, even Moses shewed at the bush</strong> (ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, hoti de egeirontai hoi nekroi, kai Mōysēs emēnysen epi tēs batou)—Jesus proves resurrection from the Torah itself, the only Scripture Sadducees accepted. The verb μηνύω (mēnyō) means 'to disclose' or 'reveal.' At the burning bush (Exodus 3:6), Moses encounte...
Read full commentary →Ellicott’s Commentary for English Readers
(37) **Even Moses shewed at the bush.**—The precise meaning of the verb is that of “indicating,” “pointing to,” rather than actually “shewing.” In his mode of reference to the words of Exodus 3:6, St. Luke agrees with St. Mark (Mark 12:26).
Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →For he is not a God of the dead, but of the living: for all live unto him.
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KJV Study Commentary
Jesus declares: 'For he is not a God of the dead, but of the living: for all live unto him.' This statement follows Jesus' argument for resurrection from Exodus 3:6—God calling Himself 'God of Abraham, Isaac, and Jacob' (v. 37) centuries after they died proves they still live. The phrase 'not a God of the dead' (Greek 'ouk estin theos nekrōn,' οὐκ ἔστιν θεὸς νεκρῶν) indicates God doesn't form cove...
Read full commentary →Ellicott’s Commentary for English Readers
(38) **For all live unto him.**—St. Luke alone adds the words. They are of value as developing the meaning of those that precede them. All life, in the truest, highest sense of that term, depends upon our relation to God. We live to Him, and in Him. And so when He reveals Himself as the God of those who have passed from earth, He witnesses that that relation continues still. They are not dead, but...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 27-38**
It is common for those who design to undermine any truth of God, to load it with difficulties. But we wrong ourselves, and wrong the truth of Christ, when we form our notions of the world of spirits by this world of sense. There are more worlds than one; a present visible world, and a future unseen world; and let every one compare this world and that world, and give the prefer...
Read full commentary →Then certain of the scribes answering said, Master, thou hast well said.
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KJV Study Commentary
<strong>Then certain of the scribes answering said, Master, thou hast well said</strong> (Ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν, Διδάσκαλε, καλῶς εἶπας, Apokrithentes de tines tōn grammateōn eipan, Didaskale, kalōs eipas)—After Jesus silenced the Sadducees' resurrection question (20:27-38), some <em>grammateis</em> (scribes), likely Pharisees who believed in resurrection, commend His answer. ...
Read full commentary →Ellicott’s Commentary for English Readers
(39) **Master, thou hast well said.**—The words came, it is obvious, from the better section of the Pharisees, who welcomed this new defence of the doctrine on which their faith rested.
Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →And after that they durst not ask him any question at all.
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KJV Study Commentary
<strong>And after that they durst not ask him any question at all</strong> (οὐκέτι γὰρ ἐτόλμων ἐπερωτᾶν αὐτὸν οὐδέν, ouketi gar etolmōn eperōtan auton ouden)—<em>Tolmaō</em> (to dare, have courage) in the imperfect tense shows they no longer possessed courage to challenge Jesus. <em>Eperōtaō</em> (to question, interrogate) suggests hostile examination, not sincere inquiry. <em>Ouden</em> (nothing,...
Read full commentary →Ellicott’s Commentary for English Readers
(40) **They durst not ask him any question at all.**—The singular omission by St. Luke of the question which is recorded by St. Matthew (Matthew 22:34-40) and St. Mark (Mark 12:28-34), and which would have fallen m so well with the general scope and tenor of his Gospel, may take its place, though we cannot account for it except on the supposition that he did not know the facts, as one of the many ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →Whose Son Is the Christ?
And he said unto them, How say they that Christ is David's son?
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KJV Study Commentary
<strong>And he said unto them, How say they that Christ is David's son?</strong> (Εἶπεν δὲ πρὸς αὐτούς, Πῶς λέγουσιν τὸν Χριστὸν εἶναι Δαυὶδ υἱόν; Eipen de pros autous, Pōs legousin ton Christon einai Dauid huion?)—After silencing opponents, Jesus takes offensive with His own question. <em>Pōs</em> (how?) challenges conventional Messianic understanding. <strong>Christ</strong> (Χριστόν, Christon),...
Read full commentary →Ellicott’s Commentary for English Readers
(41, 42) **How say they that Christ is David’s son**?—Better, *that the Christ.* See Notes on Matthew 22:41-46; Mark 12:35-37. The implied subject of the verb is clearly, as in St. Mark, “the scribes.” St. Luke agrees with St. Mark in not giving the preliminary question, “What think ye of Christ? . . ,” which we find in St. Matthew.
Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,
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KJV Study Commentary
<strong>And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand</strong> (Καὶ αὐτὸς Δαυὶδ λέγει ἐν βίβλῳ ψαλμῶν, Εἶπεν κύριος τῷ κυρίῳ μου, Κάθου ἐκ δεξιῶν μου, Kai autos Dauid legei en biblō psalmōn, Eipen kyrios tō kyriō mou, Kathou ek dexiōn mou)—Jesus cites Psalm 110:1, the Old Testament's most quoted verse in the New Testament. The Hebrew distingui...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →Till I make thine enemies thy footstool .
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KJV Study Commentary
<strong>Till I make thine enemies thy footstool</strong> (ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, heōs an thō tous echthrous sou hypopodion tōn podōn sou)—This continues quoting Psalm 110:1. <em>Heōs an</em> (until) introduces temporal clause: Christ sits enthroned while enemies remain unconquered, but their subjugation is certain. <em>Hypopodion</em> (footstool) references ancient vic...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →David therefore calleth him Lord, how is he then his son?
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KJV Study Commentary
<strong>David therefore calleth him Lord, how is he then his son?</strong> (Δαυὶδ οὖν κύριον αὐτὸν καλεῖ, καὶ πῶς αὐτοῦ υἱός ἐστιν; Dauid oun kyrion auton kalei, kai pōs autou huios estin?)—<em>Oun</em> (therefore) draws the logical conclusion. <em>Kalei</em> (calls, names) in present tense emphasizes ongoing testimony: David continually addresses Messiah as <em>kyrion</em> (Lord). <em>Pōs</em> (h...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →Beware of the Scribes
Then in the audience of all the people he said unto his disciples,
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KJV Study Commentary
<strong>Then in the audience of all the people he said unto his disciples</strong> (Ἀκούοντος δὲ παντὸς τοῦ λαοῦ εἶπεν τοῖς μαθηταῖς αὐτοῦ, Akouontos de pantos tou laou eipen tois mathētais autou)—The genitive absolute <em>akouontos pantos tou laou</em> (with all the people listening) sets the scene: this isn't private instruction but public denunciation. Jesus addresses disciples but intends the ...
Read full commentary →Ellicott’s Commentary for English Readers
(45-47) **Then in the audience of all the people.**—Better, *in the hearing.* See Notes on Matthew 23, especially Luke 20:6-7, and Mark 12:38-40. St. Luke’s report agrees almost verbally with the latter.
**Chief rooms.**—Better, *chief places.*
Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
View commentary (3 sources)
KJV Study Commentary
<strong>Beware of the scribes</strong> (Προσέχετε ἀπὸ τῶν γραμματέων, Prosechete apo tōn grammateōn)—<em>Prosechō</em> (to watch out, pay attention, guard against) in present imperative commands continuous vigilance. The preposition <em>apo</em> (from, away from) suggests keeping distance. Scribes were Scripture experts, Torah copyists, legal interpreters—the most educated, respected religious pro...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15-26. (See on Mt 25:19-29.)
**ten ... five cities--**different degrees of future gracious reward, proportioned to the measure of present fidelity.
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.
View commentary (3 sources)
KJV Study Commentary
<strong>Which devour widows' houses</strong> (οἳ κατεσθίουσιν τὰς οἰκίας τῶν χηρῶν, hoi katesthiousin tas oikias tōn chērōn)—<em>Katesthiō</em> (to eat up, devour, consume) is violent, predatory language. These religious leaders <em>devour</em> (present tense: habitual action) the <em>oikias</em> (houses, households, estates) of <em>chērōn</em> (widows)—society's most vulnerable (Exodus 22:22-24, ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27. bring hither, &c.--**(Compare 1Sa 15:32, 33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.
Lu 19:28-44. Christ's Triumphant Entry into Jerusalem and Tears over It.
(See on Mt 21:1-11.)
Matthew Henry’s Concise Commentary
**Verses 39-47**
The scribes commended the reply Christ made to the Sadducees about the resurrection, but they were silenced by a question concerning the Messiah. Christ, as God, was David's Lord; but Christ, as man, was David's son. The scribes would receive the severest judgement for defrauding the poor widows, and for their abuse of religion, particularly of prayer, which they used as a pre...
Read full commentary →