ลูกา 20:3 วิจารณ์

In this chapter we have, I. Christ's answer to the chief priests' question concerning his authority (Luk 20:1-8). II. The parable of the vineyard let out to the unjust and rebellious husbandmen (Luk 20:9-19). III. Christ's answer to the question proposed to him concerning the lawfulness of paying tribute to Caesar (Luk 20:20-26). IV. His vindication of that great fundamental doctrine of the Jewish and Christian institutes - the resurrection of the dead and the future state, from the foolish cavils of the Sadducees (Luk 20:27-38). V. His puzzling the scribes with a question concerning the Messiah's being the Son of David (Luk 20:39-44). VI. The caution he gave his disciples to take heed of the scribes (Luk 20:45-47). All which passages we had before in Matthew and Mark, and therefore need not enlarge upon them here, unless on those particulars which we had not there.

And it came to pass, that on one of those days,.... According to the account of the Evangelist Mark, it must be the second day, or two days after his public entrance into Jerusalem; for on the evening of the day he made his entry, he went out to Bethany with his disciples; the next morning, as he returned from thence, he cursed the barren fig tree; and when he came to the temple cast out the buyers and sellers; at evening he went out again, either to Bethany, or the Mount of Olives; and the next morning, as he and his disciples returned, the fig tree was observed to be dried up; and when they were come to Jerusalem, as he was walking in the temple, he was attacked by the sanhedrim, and had the following discourse with them: as he taught the people in the temple, and preached the Gospel; for he taught them by preaching that, and which he did most clearly, faithfully, and publicly, being abundantly anointed and qualified for it, and sent to do it. The chief priests, and the Scribes, came upon him, with the elders. The whole sanhedrim being purposely convened together, came upon him in a body; and it may be suddenly, and at an unawares, and came open mouthed against him, and attacked him with great warmth and vehemency.

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.

While he was teaching the crowds and evangelizing them, the chief priests and the scribes came and said to him, “By what power are you doing this?” If it were a question of his teaching, how could they have called it a work? It is clear that he referred to his works as testimony to the truth of his words, according to what he said: “If you do not believe in me, believe at least in the works.” “By what power are you doing this?” They interrogated him like inquisitors, but he did not reply to them, since they did not approach him as students out of love in order to be taught but as rebels. He asked them in turn, “From where did the baptism of John come?” His word pressured them in such a way that they were forced to confess that they had not believed in John. He asked, “Was it from heaven or from human beings?” They began to reflect on it in their minds and to say, “If we say that it was from heaven, he will say, ‘Why did you not believe in it?’ If we say, ‘From human beings,’ we are afraid of the crowd.” When they said, “If it is from heaven,” they did not also say, “We are afraid of God.” They were thus afraid of human beings but not of God.

The Jews, to discredit him, said to the Lord, "By what authority are you doing these things? If you are the Christ, tell us openly." They were looking for a pretext, not for faith. They wanted something by which to catch him, not something by which to be liberated. Notice what answer the one who could see their hearts gave to confound them with the lamp. He said, "I will also ask you one question. Tell me, John's baptism, from where is it? Is it from heaven, or from men?" They were immediately sent staggering backward. Although the daylight was only shining gently, they were forced to fumble and blink, since they were unable to gaze at that brilliance. They took refuge in the darkness of their hearts, and there they began to get very agitated among themselves, stumbling and falling about. We might say that they said this to themselves where they were thinking, yet where he could see. If we say, "They said, 'It is from heaven,' he will say to us, 'Why did you not believe him? He testified to Christ the Lord.' If we say, 'From men,' the people will stone us, because they regarded John as a great prophet." They said, "We do not know." You do not know, because you are in darkness and are losing the light. After all, is not it much better, if darkness is occupying the human heart, to let the light in and not to lose it? When they said, "We do not know," the Lord said, "Neither do I tell you by what authority I am doing these things. You see, I know in what mind you said 'We do not know,' not because you wish to be taught, but because you are afraid to confess."

But answering, he said to them, "I will also ask you one thing. Answer me. Was the baptism of John from heaven or from men?" The Lord could have confuted the slander of the tempters with an open answer, but prudently he asks so that by their own silence or response, they might be condemned.

Now our Lord by a simple answer might have refuted such a calumny; but He wisely asks a question, that by their silence or their words they might condemn themselves. And he answered and said unto them, I also will ask, &c.

However, in order to expose them for their constant resistance to the Holy Spirit and for their unwillingness to believe not only the ancient prophet Isaiah, who had perhaps been forgotten by them, but also John, who had appeared so recently and was almost immaterial and incorporeal, He in turn gives them a real and admirable question in response to their question.

For that He might show that they had always rebelled against the Holy Spirit, and that besides Isaiah, whom they remembered not, they had refused to believe John whom they had lately seen; He now in his turn puts the question to them, proving that if so great a Prophet as John who was accounted greatest among them had been disbelieved when he testified of Him, they would in no wise believe Him, answering by what authority He did this.

The question concerning the authority of Christ, and the baptism of John, Luk 20:1-8. The parable of the vine-yard let out to wicked husbandmen, Luk 20:9-18. The chief priests and scribes are offended, and lay snares for him, Luk 20:19, Luk 20:20. The question about tribute, Luk 20:21-26. The question about the resurrection of the dead, and our Lord's answer, Luk 20:27-40. How Christ is the son of David, Luk 20:41-44. He warns his disciples against the hypocrisy of the scribes, whose condemnation he points out, Luk 20:45-47.

THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19) these things--particularly the clearing of the temple.