Chapter 20 Blaine Robison, M.A.Published 15 December 2025
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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author. Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following: ● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes. ● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online. ● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online. ● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online. ● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts. ● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations. Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations. Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament). Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online.
Part Four: The Manifestation of the Messiah (19:28-24:53) Chapter Summary Chapter Twenty continues the narrative of Yeshua's passion week in Jerusalem. This chapter is devoted to Yeshua's presence in the temple on Tuesday, Nisan 12. He continued teaching the many pilgrims who had come to the city for Passover and proclaiming the good news of the Kingdom (cf. Luke 19:47). However, this day Yeshua was confronted by religious leaders with four different questions in an effort to discredit him and undermine his popularity. The four questions concerned Yeshua's exercise of authority, the payment of taxes to the Roman government, the future resurrection and the greatest commandment. Yeshua counters with a question about the identity of the Messiah. The chapter concludes with Yeshua warning his disciples about three evil actions of one of the group of religious leaders. Chapter Outline Authority Question, 20:1-8 Parable of the Vineyard, 20:9-19 Taxation Question, 20:20-26 Resurrection Question, 20:27-40 Messiah Question, 20:41-44 Beware the Scribes, 20:45-47 For an explanation of the date computation see my article The Final Days of Yeshua. Date: Nisan 12 (Tuesday), April 4 Julian, A.D. 30 Authority Question, 20:1-8 1 And it came to pass on one of the days he was teaching the people in the temple and proclaiming the good news, the chief priests and the scribes with the elders approached him, Reference: Matthew 21:23; Mark 11:27; Luke 19:45-47. And: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also'), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. it came to pass: Grk. ginomai, aor. mid., to become, which may be expressed in one of three ways: (1) come into existence, begin to be, appear or be born; (2) to be made or performed by a person; or (3) equivalent to come to pass or come about. The third meaning applies here. In the LXX ginomai translates Heb. hayah, to fall out, come to pass, become, be (first in Gen 1:3). Most versions don't translate this opening clause, but it is found in some versions (ASV, DRA, KJV, JUB, LSB, NKJV, OJB, YLT). The Greek construction is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh. The verb is used here to introduce important actions by Yeshua that impact events of the passion week. on: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). one: Grk. heis, adj., the number one, a primary number. of the days: pl. of Grk. ho hēmera, day, may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day, or (4) an imprecise period (BAG). The first meaning applies here. The phrase implies "the next one of the days," that is, after Monday. Plummer notes that the events described in this chapter occurred on Tuesday, Nisan 12, April 4th, dubbed Holy Tuesday in Christianity. See a timeline of Passion Week events here. he: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him/her/it prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here of Yeshua. was teaching: Grk. didaskō, pres. part., to teach or instruct in order to impart knowledge. The present tense is used here to describe a past event with vividness. the people: Grk. ho laos, a group of humans, understood geographically or ethnically. In the apostolic narratives the term often corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the common people of Israel viewed in contrast with the ruling class. in: Grk. en. the temple: Grk. ho hieron, sanctuary, temple. The noun applies to the entire temple complex with all its courts. The entire Temple Mount occupied an area of about thirty-five acres. See a description and illustration of Herod's temple here. The teaching probably took place in the Court of Nations which had been cleansed, but some teaching could have occurred in the Court of the Women (cf. Luke 21:2). and: Grk. kai. proclaiming the good news: Grk. euaggelizō, pres. mid. part., to announce the good message, and may mean (1) to pass on information that provides good tidings to the recipient, or (2) to spread good tidings of God's beneficial concern. The first meaning applies here. Ellicott notes that the Greek verb (euaggelizō) is one special characteristic of Luke. Neither Mark nor John use it at all; and Matthew only once (11:5). Luke uses the term a total of 25 times in Luke-Acts. It's very likely that Yeshua's message was a repeat of his sermon in Nazareth (Luke 4:18-19). Yeshua's proclamation of the good news was of the advent of the Kingdom of God (Mark 1:15; Luke 16:16), but it included five promises related to his mission: (1) to heal the broken in heart; (2) to proclaim release to captives, (3) to provide recovery of sight to the blind, (4) to send forth the oppressed in liberty, and (5) to proclaim the year of the favor of ADONAI. For a detailed explanation see my article The Original Gospel. the chief priests: pl. of Grk. ho archiereus, a high or chief priest. The term refers to chief priests who were either retired high priests or active holders of the priestly offices of higher rank in the Temple, altogether some fifteen to twenty persons. From Acts 4:1; 5:17 and Josephus (Ant. XX, 9:1) we know that the chief priests were generally Sadducees (Jeremias 230). Many of the serving chief priests were ex–officio members of the Sanhedrin (Jeremias 179, 197, 230). The former high priests would presumably include Annas, Ishmael ben Phiabi, Eleazar and Simon ben Kamithos (Lane 531f). Jeremias made the following list of working chief priests based on rabbinical sources (160-163): ● The Deputy High Priest (Heb. sagan or nagid). The sagan (or nagid) had permanent oversight over all Temple activities and of all officiating priests. He was next in rank to the high priest and could step in to fulfill his duties if necessary. In addition, the sagan was the chief of the temple police. Josephus refers to him as stratēgos of the Temple ("commander" in Ant. XX, 6:2 and "captain" in Wars VI, 5:3). Luke also uses this term in Acts 4:1; 5:24. ● The director of the weekly division of ordinary priests (Heb. rosh ha-mishmar). ● The director of the daily shift (Heb. rosh beit av). ● The seven temple overseers (Heb. ammarkalim). ● The three or more temple treasurers (Heb. gizbarim). and: Grk. kai. the scribes: pl. of Grk. Grk. ho grammateus refers to a legal specialist. They were devoted to the preservation and interpretation of Torah and application of Jewish law. Scribes served as teachers, legal experts, judges, priests and members of the ruling council. For more information on the professional development and service of scribes see the comment on Luke 5:21. with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. the elders: pl. of Grk. ho presbuteros may mean (1) ranked as superior in age; older, older one; or (2) ranked in terms of official responsibility, elder(s). The second meaning applies here. In the Tanakh elders as a group are found in tribes (Ex 3:16), communities (Deut 19:12; 21:3) and in the body of seventy appointed by Moses (Ex 24:1; Num 11:16). In the Besekh presbuteros is used for the Jewish Sages (Matt 15:2), but here the term refers to important Judean leaders. Christian commentators as Gill, citing Sotah 44b, suggest the trio of officials comprised the Great Sanhedrin, which was the Jewish Supreme Court. However, David Flusser, a non-Messianic Jewish scholar, asserts that this "Jewish troika" was a formal designation for the temple ruling committee with the elders being elders of the temple and the scribes being temple secretaries (142). Dr. Brad Young, President of the Gospel Research Foundation, concurs with Flusser's analysis (216). Noteworthy is that the apostolic narratives never use the formal terms "Court of Seventy-One," "Great Sanhedrin," or "Beth din" ("house of judgment"), which are used for the Supreme Court throughout the Talmud tractates concerning legal matters. approached him: Grk. ephistēmi, aor., 3p-pl., to approach, come or stand near, whether in a non-threatening or threatening mode, here the former. They came for a face-to-face meeting. The group that approached Yeshua was probably not the full ruling council, but representatives, at least two each, selected for this confrontation. The chief priests could have included the Deputy High Priest who was in charge of temple security and one of the temple overseers. The scribes could take on the role of prosecuting attorneys, and the elders would have authority to make judgments. 2 and they spoke, saying to him, "Tell us by what authority you are doing these things, or who is the one having given to you this authority?" Reference: Matthew 21:23; Mark 11:28. and: Grk. kai, conj. they spoke: Grk. legō, aor., 3p-pl., to make a statement or utterance, whether oral or in written form, here the former. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell. saying: Grk. legō, pres. part. to: Grk. pros, prep., properly motion towards to "interface with" (literally, moving toward a goal or destination) (HELPS); for, to, towards, with. Here the preposition denotes speaking face to face. him: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him/her/it prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here. Tell: Grk. legō, aor. imp. us: Grk. hēmeis, pl. first person pronoun. The temple authorities then ask two questions that concern a single subject. by: Grk. en, prep. The preposition is used here to stress means. what: Grk. poios, interrogative pronoun used in reference to a class or kind, of what kind? of what sort? authority: Grk. exousia, having the right to speak or act in a situation without looking or waiting for approval; authority, right, jurisdiction. The question is a direct challenge ("by what right"), since Yeshua was not of the tribe of Levi and held no office in the temple hierarchy. you are doing: Grk. poieō, pres., a verb of physical action that may mean (1) to produce something material; make, create; or (2) to bring about a state of condition; do, grant, perform, work. The second meaning applies here. these things: neut. pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative; this. The critics allude to Yeshua's cleansing of the temple and teaching in the temple. From the beginning of his ministry people were amazed that Yeshua "taught as one having authority, not as the scribes" (Mark 1:27). Unlike other rabbis Yeshua taught as one possessing independent authority (Matt 7:29; John 3:2). or: Grk. ē, conj. used to denote an alternative ("either," "or") or a comparison ("than"), here the former. who: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. The translation is determined by the following verbal phrase. is: Grk. eimi, pres., to be, a function word used in a wide variety of grammatical constructions, primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having given: Grk. didōmi, aor. part., to give, used in a wide variety of situations, often with the focus on generosity, but may be used to mean bestow, hand over, impart, entrust, yield, put, or sacrifice (BAG). The verb emphasizes a voluntary action. to you: Grk. su, second person pronoun. this: Grk. houtos. authority: Grk. exousia. In the second part of the question exousia stands for the Heb. s’mikhah ("leaning" or "laying"), a technical term for the ordination ceremony for a judge, elder or rabbi by a ceremony of laying on of hands by a board of three elders, at least one of whom had also received s'mikah (Stern 64). An ordained rabbi or teacher was granted the right to decide the correct interpretation and application of Torah commandments. So the chief priests essentially ask, "Whom do we know that ordained you?" The question could also mean "who is the source for your teaching?" In the Talmud teaching points or rulings made by a rabbi are often given as "in the name of" a noted Sage (e.g. Avot 3:8; 6:8). This practice is based on the action of Queen Esther who spoke in the name of Mordecai (Esth 2:22) (Avot 6:6). Yeshua did not need to speak in the name of one of the Sages or one of the two prominent authorities of the day, Hillel and Shammai. Yeshua never appealed to any other authority other than his Father or the Scriptures. 3 Now answering he said to them, "I also will ask you for a statement, and you must answer me: Reference: Matthew 21:24; Mark 11:29. Yeshua does not give a direct answer. He could have responded by asserting the same message he gave in Nazareth, "The Spirit of ADONAI has anointed me" (Luke 4:18). This declaration was equivalent to saying that his call and thereby authority came from God. However, the Sadducean priests would not have given credence to such a claim. Now: Grk. de, conj. used to indicate (1) a contrast to something preceding, "but;" (2) a transition in subject matter, "now, then;" or (3) a connective to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. answering: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. The verb always indicates something has preceded (either said or done) to which the remarks refer. he said: Grk. legō, aor. See the previous verse. to: Grk. pros, prep. See the previous verse. them: pl. of Grk. autos, personal pronoun. See the previous verse. Yeshua directs his response to the group mentioned in verse 1 above. I also: Grk. kagō (from kai, "and" and egō, "I"), personal pronoun, lit. "and I." The pronoun is emphatic. will ask: Grk. erōtaō, fut., to ask, with the focus on (1) seeking information; or (2) making a request for action. The first meaning applies here. you: Grk. humeis, pl. second person pronoun. for a statement: Grk. logos (from legō) is used primarily for a vocalized expression of the mind, as communication ranging broadly in extent of content and variety of form; discourse, message, teaching or word. Logos is a broad term meaning "reasoning expressed by words" (HELPS). Plummer insists that logos refers to the expected answer, not Yeshua's question. Thus, the query should not be translated as "ask you a question" (as in many versions), nor, "ask you one thing" (KJV, NKJV). The chief priests only recognized authority by virtue of birth or formal ordination. So Yeshua challenges their basic assumption regarding the nature and origin of authority. and: Grk. kai, conj. you must answer: Grk. legō, aor. imp., 2p-pl. me: Grk. egō, first person pronoun. The imperative mood of the verb stresses an entreaty rather than a command. Asking and answering questions was an important part of rabbinic debate. The chief priests had asked for an explanation, so Yeshua insists on a reasonable response from them. 4 The immersion of Yochanan, was it from heaven or from men?" Reference: Matthew 21:25; Mark 11:30. The immersion: Grk. ho baptisma (from baptizō, "to immerse"), washing that involved immersing, plunging, or submerging. The noun does not occur in any earlier Jewish or Greek literature and occurs only in the apostolic writings, which suggests that the word must have been coined by Yeshua (cf. Luke 12:50). Christian versions have "baptism," but Messianic Jewish versions have "immersion." In this context the translation of "baptism" is unfortunate, because to the Christian reader the term invokes the name for the initiatory rite or sacrament of Christianity, which may be conducted in one of three modes. See my explanation of the term in Luke 3:3. of Yochanan: Grk. Iōannēs, which attempts to transliterate the Heb. Yochanan ("YHVH is gracious"), an apt description of the one who would prepare the way of the Messiah (Stern 15). The meaning of Yochanan's name was very appropriate to the circumstances. Christian versions render the Jewish name as "John," which was introduced by the Mace New Testament in 1729. Messianic Jewish versions (CJB, MJLT, MW, OJB) render the name as "Yochanan" to emphasize his Hebrew name and Jewish heritage. For the purposes of this commentary the name "Yochanan" is used for the Immerser and "John" for the apostle. Yochanan was the son of the priest Zechariah and Elizabeth (Luke 1:3) and was most likely born in March, 3 BC, six months before Yeshua. (See my nativity commentary on Luke 1.) The beginning of Yochanan's ministry coincides with the fifteenth year of Caesar Tiberius, and the governorship of Pontius Pilate (Luke 3:1). Due to the nature of his ministry he became known as the Immerser (Luke 7:20). Yochanan did not "baptize" as defined in Christianity nor did he view the act as a sacrament. The phrase "immersion of Yochanan" is shorthand for the ministry of Yochanan in which he called Israelites to be immersed to affirm their repentance for forgiveness of sins and to prepare for the coming of the Messiah who would immerse his repentant people with the Holy Spirit, gather the dispersed people of Israel into a restored Kingdom and bring everlasting judgment on the unrepentant (Luke 3:3, 16-17). In the Torah immersion was done to symbolize purification from uncleanness (Lev 14:8; 15:7). Yet later washing represented removing evil and cleansing from sin. "Wash me thoroughly from my iniquity and cleanse me from my sin. ... Purify me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." (Psalm 51:2, 7)
"Wash yourselves, make yourselves clean; remove the evil of your deeds from My sight. Cease to do evil." (Isaiah 1:16)
"Wash your heart from evil, O Jerusalem, that you may be saved." (Jeremiah 4:14)
Contrary to Gill's assertion that Yochanan created a new doctrine and ordinance, Yochanan actually drew on prophetic imagery to invoke his requirement to immerse. Yochanan conducted his ministry in different locations, and this Bethany beyond the Jordan (John 1:28) may have been the starting point. See the map here. Yochanan's choice of having people immerse in the Jordan River may seem unusual. According to Jewish custom of the time ritual immersion had to take place in a pool (Heb. mikveh) with water from a fresh water source and deep enough to submerge oneself by squatting. There were many pools (mikvaot) that surrounded the Temple area for ritual purification. Excavations of the southern wall of the Temple area, begun in 1968, have uncovered dozens of mikva'ot. (See pictures at BibleWalks.com.) Why not conduct the immersion ministry near the Temple pools? The answer is twofold. First, Yochanan described the Temple leadership as a "brood of vipers" (Matt 3:6). Yochanan did not want to give any impression that he was acting on behalf of the corrupt priesthood in charge of the Temple. Second, according to the Mishnah there are six descending orders of ritual baths (Heb. mikvaoth) and the sixth and highest order is a spring or flowing river (Mikvaoth 1:1-8). Flowing water as an immersion site was called "Living Water" and immersing there illustrated the forgiving of sins, therefore, we hear Yeshua using this term concerning himself (John 4:10-11). Thus Yochanan chose the Jordan River as the site of his ministry. For Yochanan the Jordan served as the most "kosher" mikveh with its continuous flow of fresh water, the most practical from the standpoint of handling large crowds and perhaps the most spiritual for its symbolic value. was it: Grk. eimi, impf. See verse 2 above. The verb has an interrogative effect here. from: Grk. ek, prep. used to denote derivation or separation, here the former; by, out of, out from among, away from. heaven: Grk. ouranos refers to the area above the earth that encompasses three "heavens:" first, the atmosphere (Matt 6:26); second, interstellar space (Matt 24:29); and third, the transcendent dwelling-place of God (Matt 6:9). In the LXX ouranos translates the Heb. hashamayim (lit. "the heavens”), which has the same range of meaning (Ps 148:1-4). "Heaven" is used here as a substitute for "God." So, was he called by God to be a prophet as revealed to his father Zechariah (Luke 1:13-17), prophesied by Zechariah at the naming of Yochanan (Luke 1:76-79) and later the multitudes of people who recognized his authority and came to immerse and repent (Matt 14:5; Mark 1:5)? or: Grk. ē, conj. See verse 2 above. from: Grk. ek. men: pl. of Grk. anthrōpos, a generic term for the human race, including male and female and created in the image of God; human being, man, person or mankind. The plural form of the noun, "men," could allude to a three-member ordination panel, or it could be allusion to the priestly ancestors of Yochanan, or it could allude to taking on a role by popular demand. Was his authority of a human origin? 5 Now they reasoned among themselves, saying that, "If we should say, 'From heaven,' he will say, 'Because of why did you not believe him?' Reference: Matthew 21:25; Mark 11:31. Now: Grk. de, conj. they reasoned: Grk. sullogizomai, aor. mid., 2p-pl., to reason together, to consider, to deliberate. The verb occurs only here in the Besekh. The verb occurs five times in the LXX (Lev 25:27, 50, 52; Num 23:9; Isa 43:18) to translate Heb. chashab, to reckon or account. among: Grk. pros, prep. See verse 2 above. themselves: pl. of Grk. heautou, reflexive pronoun of the third person. The verbal clause suggests a sidebar discussion. saying: Grk. legō, pl. pres. part. See verse 2 above. that: Grk. hoti, conj., a versatile particle used primarily to introduce clauses that provide explanations, reasons, or content; for, that, because, since. The conjunction is used here to introduced a direct quotation and functions as quotation marks. If: Grk. ean, conj., a particle that introduces a conditional particle that produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance, such as "if x happens, y will follow." we should say: Grk. legō, aor. subj. From: Grk. ek, prep. See the previous verse. heaven: Grk. ouranos. See the previous verse. he will say: Grk. ereō, fut., denoting speech in progress, to speak or say. Because of: Grk. dia, prep. why: Grk. tís, interrogative pronoun. See verse 2 above. did you not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. believe: Grk. pisteuō, aor., 2p-pl., to have confidence in the reliability or trustworthiness of some thing or someone. him: Grk. autos, personal pronoun. Gill explains that the verbal phrase means "believe 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 asked." This logical conclusion is a tacit acknowledgement that they knew Yochanan had proclaimed Yeshua to be the Messiah. 6 But if we should say, 'From men,' all the people will stone us, for they had become convinced Yochanan to be a prophet." Reference: Matthew 14:5; 21:26; Mark 11:32. But: Grk. de, conj. if: Grk. ean, conj. we should say: Grk. legō, aor. subj., 1p-pl. See verse 2 above. From: Grk. ek, prep. See verse 4 above. men: pl. of Grk. anthrōpos. See verse 4 above. all: Grk. hapas, adj., a totality of something; all, the whole, everything. the people: Grk. ho laos. See verse 1 above. The noun refers to the common people. The singular form of "all the people" emphasizes the unity of the group. will stone: Grk. katalithazō (an intensified form of lithazō, "to stone"), fut., to stone down, i.e., to kill by stoning. The verb occurs only here in the Besekh. us: Grk. hēmeis, pl. first person pronoun. The pronoun alludes to the "Jewish troika" in verse 1 who challenged Yeshua. for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that;" for, because, since. The conjunction is used to express cause, explanation, inference or continuation as shaped by the preceding statement. they are: Grk. eimi, pres. See verse 2 above. The verb is singular in form. convinced: Grk. peithō, perf. mid., to bring about a convinced state in regard to something; here to have confidence in, be persuaded or to trust. Yochanan: Grk. Iōannēs. See verse 4 above. to be: Grk. eimi, pres. inf. a prophet: Grk. prophētēs, one who is gifted with the ability for interpretation or revelation transcending normal insight or awareness. This answer reveals that there is an audience listening to the exchange and the popularity of Yochanan in that audience. Perhaps they had heard the story about the revelation given to Yochanan's father that he would serve as a forerunner of the Messiah in the spirit and power of Elijah (Luke 1:17). Yeshua also confirmed to his disciples that Yochanan was a type of Elijah (Matt 11:14; Mark 9:11-13). 7 And they answered they did not know from where. Reference: Matthew 21:27; Mark 11:33. And: Grk. kai, conj. they answered: Grk. apokrinomai, aor., 3p-pl. See verse 3 above. they did not: Grk. mē, adv., a particle that negates subjectively, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). know: Grk. oida, perf. inf., to know in an objective sense, to have information about; also to have discernment about, to grasp the significance of the information received. from where: Grk. pothen, interrogative adv., whence, from what place. This response is certainly an untruth since they did have an opinion. This verse reveals the cowardice of the religious leaders. Plummer comments that the religious leaders who so scorned the ignorant multitude (John 7:49), confessed that they had not yet decided whether one recognized by the nation as a Prophet, had any Divine commission. If they were not competent to judge Yochanan, still less were they competent to judge Yeshua. 8 And Yeshua said to them, "Neither will I tell you by what authority I do these things." Reference: Matthew 21:27; Mark 11:33. And: Grk. kai, conj. Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, from Yeshuah ("salvation"), "Jesus" in Christian Bibles. For more information on the meaning of his name and his identity see my article Who is Yeshua? With the definite article the name could have the meaning "the one called salvation." said: Grk. legō, aor. See verse 2 above. to them: pl. of Grk. autos, personal pronoun. Neither: Grk. oude, adv., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. will I: Grk. egō, first person pronoun. tell: Grk. legō, pres. you: Grk. humeis, pl. second person pronoun. by: Grk. en, prep. what: Grk. poios. See verse 2 above. authority: Grk. exousia. See verse 2 above. I do: Grk. poieō, pres. See verse 2 above. these things: neut. pl. of Grk. houtos, demonstrative pronoun. See verse 2 above. Plummer comments that their refusal to answer his question cancels their claim to an answer from him. This they admit by ceasing to press it. Parable of the Vineyard, 20:9-18 9 Then he began to speak to the people this parable: "A man planted a vineyard and leased it to vine-growers, and went on a journey for a long time. Reference: Isaiah 5:1; Matthew 21:33; Mark 12:1. Then: Grk. de, conj. he began: Grk. archō, aor. mid., may mean (1) to rule or (2) to begin or commence something. The second meaning is intended here, but there is a hint of the first in the fact that Yeshua did not leave the temple, but proceeded to act like he owned the place. to speak: Grk. legō, pres. inf. See verse 2 above. to: Grk. pros, prep. See verse 2 above. the people: Grk. ho laos. See verse 1 above. He turned his attention away from the religious leaders. this: Grk. houtos, demonstrative pronoun. See verse 2 above. parable: Grk. parabolē, a brief and instructive saying or story full of substance or meaning, involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb. Plummer observes that in this parable Yeshua lets everyone know, especially his enemies, that he is aware of murderous plans against himself; and in it he offers a warning of the fatal results to perpetrators, when their plans are carried out. A man: Grk. anthrōpos. See verse 4 above. planted: Grk. phuteuō, aor., to plant vegetation. The first one to plant in Scripture was God himself on the third day of creation (Gen 1:11-12). a vineyard: Grk. ampelōn refers to a plantation of grapevines, especially one producing grapes for winemaking. In the LXX ampelōn renders kerem, a grape vineyard (e.g., Deut 23:24; 24:21). The first mention of a vineyard in Scripture is one planted by Noah (Gen 9:20). In the list of blessings God promised Israel in Moab was a fruitful land (Deut 7:13; 28:11). God also provided a number of instructions to Israel for managing their vineyards (Ex 22:5; 23:11; Lev 19:10; 25:3-4; Deut 22:9; 23:24; 24:21). The ultimate production of the vineyard in wine was an important commodity in Israelite culture (Deut 11:14), not only for personal consumption but also for use in religious festivals (Ex 29:40; Num 15:5; Deut 16:13). and: Grk. kai, conj. leased: Grk. ekdidōmi, aor. mid., to give out, to farm out, to lease. it: Grk. autos, personal pronoun. to vine-growers: pl. of Grk. geōrgos means either (1) a farmer or tenant farmer or in particular (2) a vine-dresser or viticulturist, as in this passage. In the LXX geōrgos appears without direct Hebrew equivalent to first describe Noah (Gen 9:20) and then Issachar (Gen 49:15). Then, geōrgos is used to translate various terms that describe men who tended vineyards (2Kgs 25:12; 2Chr 26:10; Jer 14:4; 31:24; 51:23; 52:16; Joel 1:11; Amos 5:16). In the time of Yeshua geōrgos was applied to those who had made a contract with the landlord to tend the vineyard in return for part of its produce. Edersheim (citing TJ Bikkurim 64b) notes that such leases were given by the year or for life: sometimes the lease was even hereditary, passing from father to son (V:5). The duties of a vine-dresser included monitoring and controlling pests and diseases, monitoring fruit development, pruning when necessary, harvesting and producing wine. The parabolic saying may allude to the fact that contemporary rabbis compared their classes to vineyards because they were arranged in rows (Wessel, note on Mark 6:40). and went on a journey: Grk. apodēmeō, aor., to go away from one's locality, to travel, to make a trip. The verb does not define the destination, although a neighboring province would satisfy the requirements of the story. for a long: Grk. hikanos, adj., of a quality or extent that is quite enough, used here in a temporal sense. time: Grk. chronos may mean (1) a span or period of time, or (2) a point or definite moment in time. The first meaning applies here. The time spent away coincides with the duration of growing the vineyard grapes from planting to harvest, which can take at least three years (cf. Lev 19:23). Wessel comments that the setting of this parable reflects a condition that actually prevailed in Galilee in Yeshua's time in which much of the land was in the hands of absentee landowners who contracted with tenants on a crop-sharing basis. Being from Galilee Yeshua would have had first hand knowledge of farming practices and built his parable on that situation. In fact, an ancient papyrus tells of a dispute between an absent landowner and hostile tenants who withheld quantities of grapes, wine and corn (Lane). This kind of situation could easily erupt in violence. Yeshua's parable of the vineyard is drawn from Isaiah 5:1-7. "Let me sing for my beloved my love song concerning his vineyard: My beloved had a vineyard on a very fertile hill. He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; and he looked for it to yield grapes, but it yielded wild grapes." (Isa 5:1-2 ESV) There are some striking differences between Yeshua's parable and the one in Isaiah. Yeshua substitutes worthless vineyard workers for the "wild grapes." Isaiah appears to condemn the entire nation but in reality the sweeping generalization of the "wild grapes" stresses God's grief over those in the nation that rebelled against Him. The generalization could be explained by an old Jewish saying, "If five sons are faithful and two are not, you may cry, 'Woe is me, for my sons are unfaithful!'" (Stern 386). Scholars are divided over whether Yeshua's parable should be treated as an allegory since some features seem to have obvious symbolic meaning. However, Yeshua attaches no symbolic meaning to individual words, and he doesn't explain the details of this parable as he does with other stories. The owner of the vineyard, then, would symbolize God. The vineyard workers would be the leaders or rulers of Israel (cf. Mark 12:12). Taken at face value the parable has some shocking elements. What vineyard owner would act as this one does in the rest of the story? And, what does the figure of the vineyard owner tell us about God and His relationship with Israel? 10 And at harvest time he sent a servant to the vine-growers, so that they would give to him from the fruit of the vineyard; but the vine-growers, having beaten him, sent him away empty-handed. Reference: Matthew 21:34; Mark 12:2. And: Grk. kai, conj. at harvest time: Grk. kairos may refer to (1) an appropriate or set temporal segment of time; or (2) a period, definite or approximate, in which an event takes place; time, period. The first meaning applies here in reference to the harvest season. he sent: Grk. apostellō, aor., to cause to move from one position to another, but often to dispatch an authoritative personal representative or a messenger on a specific mission or with a particular purpose. a servant: Grk. doulos, someone who belongs to another and obligated to obey the requirements of the superior. In Greek and Roman culture a doulos was owned property with few rights and an indefinite term of service; slave or servant. In Jewish culture the term usually denotes household servants or farm laborers, as well as those who worked for the King and those who served God, especially service in the temple (DNTT 3:593). Israelites in servitude had rights that did not exist in pagan societies, such as resting on the Sabbath (Ex 20:10), being treated fairly (Lev 25:46), sharing in festival offerings (Deut 12:18), and being released after six years of service (Ex 21:2). Plummer likens the servants in this parable as symbolic of prophets sent to Israel over its history (2Chr 24:19-22; 36:15-16; Jer 44:4). In this case the servant was not a mere messenger, but functioned as a legal agent for the owner as the Mishnah says, "a man's agent is equivalent to himself" (Ber. 5:5). to: Grk. pros, prep. the vine-growers: pl. of Grk. geōrgos. See the previous verse. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. they would give: Grk. didōmi, fut., 3p-pl. See verse 2 above. Here the action is in regard to what was owed. to him: Grk. autos, personal pronoun. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. the fruit: Grk. ho karpos generally means the edible product of a plant grown for agricultural purposes. of the vineyard: Grk. ho ampelōn. See the previous verse. The servant had not been sent to do any harvesting, but to collect the owner's share of what had been harvested. The owner's portion was probably about forty per cent (Young 217). The idiom "fruit of the vineyard" could also refer to wine. Wine was a product in high demand and could be easily sold for a profit. but: Grk. de, conj. the vine-growers: pl. of Grk. ho geōrgos. having beaten him: Grk. derō, aor. part., to punish in a violent manner, at the very least with fists and at worst with whips. dismissed: Grk. exapostellō, aor.,to send out, which may focus on (1) moving persons from one place to another, send out/away/forth; or (2) dismissal, send away. The second usage is intended here. him: Grk. autos. empty-handed: Grk. kenos, adj., devoid of contents, without result, in vain, for nothing, fruitless. The injured servant was sent back to the owner without the expected payment. 11 And he proceeded to send another servant; but that one having beaten and treated shamefully they sent away empty-handed. And: Grk. kai, conj. he proceeded: Grk. prostithēmi, aor. mid., to put to or to add to for a purpose, to proceed (HELPS). to send: Grk. pempō, aor. inf., to send, typically dispatched on a temporary errand. The infinitive here stresses purpose. another: Grk. heteros, adj., a distributive pronoun used to distinguish one item or person from another, other, another or different. The pronoun is used to distinguish this servant from the previous servant. servant: Grk. doulos. See the previous verse. but: Grk. de, conj. that one: Grk. kakeinos (from kai, "and," and ekeinos, "that one"), demonstrative pronoun in reference to someone or something mentioned earlier in the narrative; 'also that one' or 'even that one.' having beaten: Grk. derō, pl. aor. part. See the previous verse. and treated shamefully: Grk. atimazō, pl. aor. part., to deprive of honor or respect, to disgrace or to shame. Mark's narrative has "wounded in the head and insulted," which could have referred to pulling out his hair. In any event the vine-growers acted unlawfully. they sent away: Grk. exapostellō, aor., 3p-pl. empty-handed: Grk. kenos, adj. For this final verbal phrase see the previous verse. 12 And he proceeded to send a third; but this one also having wounded they cast out. And he proceeded to send: The verbal phrase repeats verbatim from the previous verse. a third: Grk. tritos, adj., third as a sequence reference. but: Grk. de, conj. this one: Grk. houtos, demonstrative pronoun. See verse 2 above. also: Grk. kai. having wounded: Grk. traumatizō, pl. aor. part., to inflict a wound. The verb would indicate being severely bruised from a beating. they cast out: Grk. ekballō, aor., 3p-pl., to cause to move out from a position, state or condition; banish, cast out, drive out or expel. Here the verb depicts a bodily ejection from the vineyard. 13 Then the Lord of the vineyard said, 'What shall I do? I will send my Son, the beloved; perhaps him they will respect.' Reference: Matthew 21:37; Mark 12:6. Then: Grk. de, conj. the Lord: Grk. ho kurios may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master. Since Yeshua's parable is derived from Isaiah then kurios carries a double meaning. In the context of the parable in Isaiah the owner of the vineyard is ADONAI-Tzva’ot (LXX Kurios Sabaōth, Isa 5:7, 9, 16). Most versions translate kurios as "owner" but some have "Lord" (ASV, BRG, DRA, KJV, NMB, RGT, WEB). of the vineyard: Grk. ho ampelōn. See verse 9 above. said: Grk. legō, aor. See verse 2 above. Yeshua intimates that God did ask the following question, perhaps in the beginning when the salvation plan was formulated. What: Grk. tís, interrogative pronoun. See verse 2 above. shall I do: Grk. poieō, aor. subj. See verse 2 above. I will send: Grk. pempō, fut. See verse 11 above. my: Grk. egō, first person pronoun. Son: Grk. ho huios, generally a male offspring, whether by direct birth or by more remote ancestry. Since kurios carries a double meaning, so does huios. In the LXX huios translates Heb. ben, son, descendant, or offspring, which is used in three distinctive ways: (1) to identify direct paternity (Gen 5); (2) to mean a more distant ancestor (Gen 32:32); or (3) to mean having the characteristics of (Ps 89:22; Dan 3:25). In the context of the parable "my son" denotes being beget by the owner. However, the divine Son was not created, but he was begotten by the Spirit (Ps 2:7; Luke 1:35; John 1:14). The phrase in Greek, "Son of Me" affirms that the Son is of the same substance as the Father, but not origin (cf. John 1:1; Col 1:19). This was an important point asserted in early Christian creeds. the beloved: Grk. ho agapētos, adj., to hold in affection. Lane suggests that agapētos probably means "only" son, as used of Isaac in the LXX of Gen 22:2, 12, 16. The LXX translators probably used agapētos instead of monogenēs for Isaac, since he was not Abraham's only son. This affectionate reference has already been spoken by God the Father on two occasions of Yeshua (Mark 1:11; 9:7) and then used by Paul and Peter in reference to Yeshua (Col 1:13; 2Pet 1:17). Very likely with the mention of "beloved son" Yeshua intended a deliberate reference to Isaac who served as a type of the Messiah. He was devoted to be a sacrificial offering on the very mountain where Yeshua will suffer as an atoning sacrifice. perhaps: Grk. isōs (from isos, "equal"), adv., acting fair, likely, perhaps. The term occurs only here in the Besekh. The parallel account of Matthew and Mark make the expectation more certain. him: Grk. houtos, demonstrative pronoun, lit. "this one." they will respect: Grk. entrepō, fut. pass., 3p-pl., 'to turn about,' relating to change of position or condition. In this instance the verb means to have regard for, to respect. Plummer notes that in Matthew and Mark several are killed before the son is sent: all which is more in accordance with facts in Jewish history. A number of passages in the Tanakh note the killing of God's messengers by various leaders without mentioning any names (1Kgs 18:4, 13; 19:10, 14; 1Chr 16:22; Neh 9:26; Lam 4:13). According to Jewish traditions martyrs among the Hebrew prophets included Joel, Amos, Micah, Isaiah, Jeremiah, Habakkuk, and Ezekiel. See the record of martyred prophets preserved in Lives of the Prophets, an apocryphal work of Jewish origin, repeated in the medieval Nestorian book The Book of the Bee, Chap. XXXII. 14 But having seen him the vine-growers began reasoning among themselves, saying, 'This one is the heir; let us kill him so that the inheritance will become ours.' Reference: Matthew 21:38; Mark 12:7. But: Grk. de, conj. having seen: Grk. horaō, aor. part., to perceive physically with the eye, or in a fig. sense to experience something or to have extraordinary mental or inward perception. him: Grk. autos, personal pronoun. the vine-growers: pl. of Grk. ho geōrgos. See verse 9 above. began reasoning: Grk. dialogizomai, impf. mid., 3p-pl., to engage in a mental process involving back and forth movement of ideas; consider, ponder. The verb depicts a mental process that typically leads to a conclusion (HELPS). among: Grk. pros, prep. themselves: pl. of Grk. allēlōn, reciprocal pronoun; each other, one another. This clause is a subtle hint that Yeshua knew about the plotting by his adversaries as already reported (John 11:47). saying: Grk. legō, pl. pres. part. See verse 2 above. This one: Grk. houtos, demonstrative pronoun. See verse 2 above. is: Grk. eimi, pres. See verse 2 above. the heir: Grk. klēronomos, inheritor in a legal sense. The son would be the heir if he was the only son. Paul will later affirm that Yeshua as the Son has been "appointed heir of all things" (Heb 1:2). The promise of Messianic inheritance was first given to Abraham when he was promised an heir from his own body (Gen 15:4). Paul also declares that the promise given to Abraham in Genesis 15:4-5 points to the Messiah: "Now the promises were spoken to Abraham and to his Seed. It says not, "and to seeds," as of many, but as of one, "and to your Seed," who is Messiah" (Gal 3:16 BR). In regard to inheritance Abraham's "Seed" (Messiah) will possess the gates of his enemies (Gen 22:17; cf. Matt 16:18). The church father Chrysostom (A.D. 347-407) comments that the phrase "heir of all things" declares two things: "His proper sonship and His indefeasible [not forfeitable] sovereignty; 'heir of all,' that is, of all the world." The declaration here probably alludes to the revelation declared by David: "I will declare to you the decree: ADONAI has said to me, 'You are my son; today I have begotten you. 8 Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth as Your possession." (Ps 2:7-8 BR) In Hebrew culture the right of inheritance normally belonged to the firstborn (Deut 21:17), although God made an exception several times with Seth, Shem, Isaac, Jacob, Judah, and David, who were all younger sons. In the Messianic line only Abraham and Yeshua were firstborn sons in lists where brothers are mentioned! Thus this right of being "heir" is extended to the divine Son who is "the firstborn of all creation" (Col 1:15). Paul presented this truth in his letter to the congregation in Rome: "For not through legalism was the promise to Abraham or to his Seed that he should be heir of the world, but through righteousness of faithfulness" (Rom 4:13 BR). let us kill: Grk. apokteinō, aor. subj., 1p-pl., to murder someone or to end someone's life by force. him: Grk. autos. so that: Grk. hina, conj. See verse 10 above. the inheritance: Grk. klēronomia, inheritance, a share in what is passed on by a testator in a legal sense. Inheritance is personal property taken possession of by an heir upon the death of the owner (Gen 31:14; Num 27:6-11). will become: Grk. ginomai, aor. mid. subj. See verse 1 above. ours: Grk. hēmeis, pl. first person pronoun. As Wessel comments, the vineyard workers saw the coming of the son as a golden opportunity for seizing the property as they might have inferred from the son's coming that the owner had died. If the son died then ownership of the land could be challenged. By rabbinic law a presumptive title to land which is continually producing is conferred by three years unchallenged possession (Baba Bathra 3:1; cf. Baba Bathra 54a). 15 And having ejected him outside the vineyard they killed him. What, then, will the Lord of the vineyard do to them? Reference: Matthew 21:39; Mark 12:8. And: Grk. kai, conj. having ejected: Grk. ekballō, aor. part. See verse 12 above. him: Grk. autos, personal pronoun. outside: Grk. exō, adv., adv. of place, outside, used of a position that beyond a limit or boundary. the vineyard: Grk. ho ampelōn. See verse 9 above. they killed him: Grk. apokteinō, aor. See the previous verse. In the Mark narrative the killing appears to take place before the casting out of the vineyard. Matthew concurs with Luke in depicting the casting out preceding the murder. The vine-growers were apparently concerned about violating the Torah law against desecrating property with death (cf. Gen 4:10; Num 35:33; Job 16:18; Ps 9:12), so they attacked him outside the boundaries (Kasdan 244). And, of course, Yeshua will die outside the gates of the city (Heb 13:12). What: Grk. tís, interrogative pronoun. See verse 2 above. then: Grk. oun, conj. used to denote that what it introduces is the result of or an inference from what precedes, "so, therefore, consequently, accordingly, then." will the Lord: Grk. ho Kurios. See verse 13 above. Yeshua has an obvious double entendre in mind here. of the vineyard: Grk. ho ampelōn. do: Grk. poieō, fut. See verse 2 above. to them: pl. of Grk. autos, personal pronoun. In Matthew's version unnamed persons in the audience answer the question (Matt 21:41). Their natural response indicates that in their view rebellion against the owner and the injustice done to the owner's servants and son should bring a predictable result. 16 He will come and will destroy these vine-growers and will give the vineyard to others." Then having heard it, they said, "Never may it be!" Reference: Isaiah 5:5; Matthew 21:40; Mark 12:9. While Yeshua ordinarily does not answer his own questions, he does so in this parable to make a clear application with three points. He will come: Grk. erchomai, fut. mid., to come or arrive from one place to another, with focus on a position from which action or movement takes place. The prophecy echoes Isaiah 5:5-6. Considering the source of Isaiah 5 the subject of the verb is ADONAI-Tzva’ot. The owner had "sent" his son, now he will come himself. Josephus reported that in taking the city Titus recognized he had divine help: "We have certainly had God for our assistant in this war, and it was no other than God who ejected the Jews out of these fortifications; for what could the hands of men or any machines do towards overthrowing these towers?" (Wars VI, 9:1). and: Grk. kai, conj. will destroy: Grk. apollumi, fut., to destroy, put an end to. With the force of the prefix apo ("away from"), the verb apollumi signifies to fully destroy, cut off entirely, which implies permanent and absolute destruction (HELPS). these: pl. of Grk. houtos, demonstrative pronoun. See verse 2 above. vine-growers: pl. of Grk. ho geōrgos. See verse 9 above. In other words God will do to the religious leaders what they wanted to do to Yeshua (Luke 19:47). The prophecy came literally to pass in that the destruction of Jerusalem by the Romans also destroyed the Sadducean priesthood. Afterward the Pharisees had complete control to define Judaism. and will give: Grk. didōmi, fut. See verse 2 above. the vineyard: Grk. ho ampelōn. See verse 9 above. The reference to the vineyard here likely has a double meaning, both the land occupied by the vineyard and the figurative vineyard of Israel. to others: pl. of Grk. allos, adj., other or another of something. In Matthew's narrative the "others" are first identified as vine-growers (Grk. geōrgos) in verse 41 and then in verse 43 as another "people" (Grk. ethnos) producing the fruit of righteousness God expects. See the Additional Note below concerning the definition of "others." Then: Grk. de, conj. having heard it: Grk. akouō, pl. aor. part., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. they said: Grk. legō, aor., 3p-pl. See verse 2 above. Never: Grk. mē, adv. See verse 7 above. may it be: Grk. ginomai, aor. mid. opt. The optative mood sees what is possible and expresses a wish. Stern observes that the common translation of the Greek phrase loses the force of the idiom, used in the LXX to translate the Hebrew expression, "Chalilah!" (Gen 44:7, 17; Josh 22:29, 24:16), which means "Profanation!" "A curse on it!" "Away with it!" (341). "Chalilah!" may be Hebrew’s most intense wish for negation; therefore KJV’s "God forbid!" conveys the sense well. Stern substitutes "Heaven" for "God" in this expression because neither the Hebrew nor the Greek refers to God at all; and Jewish sensibility tends to remove words like "God" or "Lord" from curses, perhaps to avoid breaking the Third Commandment by taking God's name in vain (Ex 20:7; cf. Matt 5:33–37). Additional Note: The Others 41 They said to Him, "He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons.... 43 Therefore I say to you, the kingdom of God will be taken away from you and given to a people, producing the fruit of it." (Matt 21:41, 43 NASU) Christian commentators generally interpret "the others" as Gentiles. If the "vineyard" is interpreted as "the land of Israel," the prophecy was literally fulfilled by Gentile occupation of the land for 1,800 years. After the destruction of Jerusalem Roman rule continued until 324. Then the Byzantine Empire with Christianity as the state religion controlled Jerusalem until 614. Then the Persians governed briefly until 629. In 638 Muslim Arabs conquered the Holy City and the land was under the control of various Muslim nations for the next 1280 years. Muslim rule over the land ended in 1918 with their defeat in World War I by General Allenby. It should be noted that none of these Muslim (Gentile) nations produced the fruit of righteousness God expects because they made enemies of Christians and Jews. However, Isaiah 5:7 defines the vineyard as the "house of Israel and the men of Judah." In other words it's the people. Applying the interpretation of the "others" being Gentiles Plummer comments that "the Jews were familiar with the idea of the Gentiles being gathered into the Messianic Kingdom (Isa 2:2; 42:6; 51:4; 60:3). Yet this was restricted to those Gentiles who had taken no part in oppressing Israel, but had submitted to Israel. Here the Jews are to lose what the Gentiles gain." Wessel comments that the "others" to which the vineyard is given are the "new Israel." Lane concurs, saying, "the sacred trust of the chosen people will be transferred to the new Israel of God" (419). Geldenhuys comments similarly, "The Jewish rulers (and along with them the unbelieving part of the people) will be visited by the judgments of God and will no longer have the privilege of acting as the spiritual leaders of God's people. Believers in Jesus (from whatever nation) will be the new, true Israel, God's vineyard, and other leaders will be the workers in His vineyard - namely, the apostles, and after them all who have been called to ministry spiritually to His church on earth (this ultimately extends, therefore, to every ordinary believer)." (498) The "New Israel" is the code name for Christianity invented by the church fathers beginning in the mid-2nd century, largely as a result of the destruction of the Jewish state by the Romans in A.D. 135 (Wilson 83). Patristic writers, beginning with Justin Martyr (ca. A.D. 160), claimed that God rejected Israel for rejecting their Messiah and that the Scriptures and the Land no longer belonged to the Jews. The Catholic Church also refused to consider Messianic Jews to be Christian because they practiced infant circumcision (Augustine, Anti-Donatist Writings, Book VII. §1). Christians essentially called Paul a liar for asserting that God has NOT rejected Israel (Rom 11:1-2). For a rebuttal of this inexplicable doctrine see my article The Lie of Replacement Theology. David Stern, a Messianic Jewish scholar, argues in his comment on Matthew 21:43 that Yeshua is not saying that the Christians will replace the Jews as God's people (65). Rather, he is warning that Jewish leaders who do not look out for God's interests will be deprived of sharing in his rulership; and this task, with its rewards, will fall to a different group of Jewish leaders, the Messianic Jewish disciples caring for Yeshua’s Messianic Community. Rabbi Barney Kasdan also affirms that the mention of "others" does not mean replacement theology (245). While many churches favor this errant doctrine there are too many verses affirming that the promises stand firm in regard to God's covenant with Israel (cf. Jer 31:31-36; Rom 11:1-5, 25-29; Heb 8:7-12). Aaron Gale, a non-Messianic Jewish scholar, declares simply that the "others" are followers of Yeshua, both Jews and Gentiles (39). Paul used two figurative terms to describe this truth: "But if some of the branches were broken off, and you -being a wild olive - were grafted in among them and became a partaker of the root of the olive tree with its richness, do not boast against the branches. But if you do boast, it is not you who support the root, but the root that supports you." (Rom 11:17-18 TLV) "Therefore, keep in mind that once you - Gentiles in the flesh - were called "uncircumcision" by those called "circumcision" (which is performed on flesh by hand). At that time you were separate from Messiah, excluded from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Messiah Yeshua, you who once were far off have been brought near by the blood of the Messiah." (Eph 2:11-13 TLV) The New Israel concept of replacement theology has no Scriptural basis. Furthermore, a religion that cuts itself off from its Jewish roots, denies the authority of Torah, persecutes the blood kin of the Messiah and opposes the biblical right of Jews to their Land could never qualify as a "new" Israel. That kind of Israel is totally foreign to the apostles (cf. Acts 1:6). To apply the parable in context, the chief priests and religious rulers must be considered as the "vine-growers," as they rightly deduce (verse 19 below). Matthew's narrative provides two types of application that can be made to define "others." First, the "others" would be Yeshua's apostles as he had already informed them. They would sit on thrones and judge the twelve tribes of Israel (Matt 19:28; Luke 22:30). After the resurrection the apostles will take up the task of judging and shepherding the people of God (cf. John 21:15-17; Acts 2:42; Eph 2:19-20). Adam Clarke supports this interpretation saying, "I will give it into the care of new vinedressers, the Evangelists and apostles." Paul confirmed this appointment, declaring: "And he gave some indeed as apostles, some now as prophets, some now as evangelists, some now as shepherds and teachers, 12 toward the perfecting of the holy ones, for the work of ministry, for the building up of the body of Messiah, 13 until we all may attain to the unity of faithfulness, and the knowledge of the Son of God, to a complete man, to a measure of the stature of the fullness of Messiah." (Eph 4:11-13 BR) And under their ministry, multitudes were brought to God before the destruction of Jerusalem." Not only did the apostles fulfill this task for their generation, but the apostles left Scripture to shepherd succeeding generations of disciples (cf. Eph 2:20; 2Pet 3:2; Jude 1:17). In the millennial kingdom the apostles will again take up the mantle of leadership, as Yeshua promised. Christians must never forget that it is the names of the Yeshua's Jewish apostles that are inscribed on the foundation stones of the New Jerusalem (Rev 21:14), not any Christian theologian, Pope, Bishop or General Superintendent. Second, since the "others" represent a "people" (Grk. ethnos) then these would be the many who will become Yeshua followers (Levine 141). In other words, the first "others" are Messianic Jews (Grk. Christianous; see Acts 11:26). In the first century tens of thousands of Jews accepted and followed Yeshua as Messiah (Acts 21:20). Down through the centuries there has always been a faithful remnant of Jews who accepted Yeshua as their Messiah. Since the recreation of the state of Israel and the Messianic Jewish renewal in the 1970s the fruit of righteousness is growing in the Land once more. The Land is blossoming in agricultural production (Isa 35:1-2) and Messianic Jewish congregations are multiplying, serving as worthy tenants. The Greek term ethnos actually has a very diverse meaning. In the LXX ethnos translates Heb. goy; pl. goyim and is used for people groups defined by language and culture, including descendants of Abraham, Isaac and Jacob and the nation of Israel (cf. Gen 10:5; 12:2; 17:4; 18:18; Ex 19:6; Deut 4:6; Ps 106:5; Isa 9:1; 42:1, 6; Jer 5:15; Ezek 4:13; 36:13-14; Mic 4:2-3). While the term is often used specifically in the Besekh for "Gentiles" (e.g., Matt 5:47; Acts 2:27; 21:21; 26:17; Rom 3:29; 9:24; 11:25), it is also used of the Samaritan Jews (Acts 8:9) and Israel (Matt 21:43; John 18:35; Acts 24:10, 17; 26:4; 1Cor 10:18). The good news of the Messiah is to the Jew first and then to the Gentile (Rom 1:16). It would be easy to dismiss the parable as unimportant to the modern believer since it was obviously spoken to Yeshua's enemies. Yet, all Scripture has application for all God's people. Fundamentally the parable is about stewardship, just like the other servant sayings and parables of Yeshua (Matt 24:45-51; 25:14-30; Luke 12:35-48; 19:11-27). God has placed great privileges and responsibilities in human hands. He has also extended abundant grace and bestowed benefits of incalculable worth. What do we owe God in return? 17 But having looked at them he said, "What then is this having been written: "'The stone which those building rejected has become into the head of the corner'? Reference: Psalm 118:22. But: Grk. de, conj. having looked at: Grk. emblepō, aor. part., to look at something, with the suggestion of intensity. them: pl. of Grk. autos, personal pronoun; the religious leaders. he said: Grk. legō, aor. See verse 2 above. What: Grk. tís, interrogative pronoun. then: Grk. oun, conj. See verse 15 above. is: Grk. eimi, pres. See verse 2 above. this: Grk. houtos, demonstrative pronoun. having been written: Grk. ho graphō, perf. mid. part., to write or inscribe a document, with focus on the physical act of writing, as well as the expression of thought. The verb is often used in the Besekh for attesting truth and asserting divine inspiration and authority of Scripture, followed by a reference to the Tanakh. Yeshua then quotes from Psalm 118:22. The stone: Grk. lithos, a generic word for stone of various types, whether construction materials, millstones, grave stones, precious stones, tablets or small rocks. which: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, what, that. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. building: Grk. oikodomeō, pl. pres. part., to erect a structure, which can be new construction, restoration of a structure or adding on to an existing structure. rejected: Grk. apodokimazō, aor., 3p-pl., to refuse to recognize as qualified. The addition of the preposition apo indicates rejection after examination. Thus, the verb means to discard or to reject. has become: Grk. ginomai, aor. pass. See verse 1 above. the head: Grk. kephalē, the head as an anatomical term, but used here in a figurative sense. of the corner: Grk. gōnia, an exterior angle, projecting corner (Mounce). Many versions render the phrase "head of the corner" as "cornerstone." In the LXX of the verse gōnia translates Heb. pinnah, chief, corner or cornerstone. In first-century construction a cornerstone was laid first; its squared edges ensured that every succeeding stone aligned properly. Rejecting a stone judged "unfit" by builders was common on ancient sites, making the reversal depicted in Psalm 118 to be graphic and memorable. Foundations of some ancient cities were usually formed of rows of huge stones that made up the wall, down to the bedrock. Excavations of Herod's construction of first-century Jerusalem revealed some very large stones measuring five feet wide, four feet high, and thirty feet long, weighing eighty to one hundred tons each and going down some fourteen to nineteen layers below the present ground level (Alan F. Johnson, Revelation, Expositor's Bible Commentary, 1983; comment on Rev 21:14). Since Yeshua is standing on the Temple mount the mention of the cornerstone probably alludes to the temple construction The 'corner-stone' bonding the walls together was a most important part of the structure. A large and strong stone was needed for the purpose. But the phrase 'the head of the corner' is more naturally explained to be the top-stone, not only bonding the walls together, but completing the building. Our Lord applies the passage to himself in his solemn warning to the Jewish leaders of the consequences of rejecting him. The application to Yeshua become more pertinent in the later apostolic likening the people of Messiah as a temple (1Cor 3:16; Eph 2:21; 1Pet 2:4-5) and Yeshua as the cornerstone (Eph 2:20; 1Pet 2:7). 18 Everyone, the one falling on that stone, will be broken to pieces; but on whomever it might fall, him it will grind into powder." Reference: Isaiah 8:14-15; Daniel 2:34-35, 44; Matthew 21:44. Yeshua then offers two contrasting word pictures. Everyone: Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. the one: Grk. ho, definite article but used here as a demonstrative pronoun. falling: Grk. piptō, aor. part., to drop from a relatively high position to a lower position. on: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position or location; among, in, on, upon, over (DM 106). that: Grk. ekeinos, demonstrative pronoun, "the one there, that one." stone: Grk. lithos. See the previous verse. "That stone" is Yeshua (Stern). will be broken to pieces: Grk. sunthlaō, fut. pass., be broken up, to crush together, to shatter, to break in pieces. Levine suggests Yeshua draws on the imagery of Isaiah 8:14-15, which depicts the stone causing Israel to stumble (141). Stern gives the word picture a positive meaning depicting a person's pride being done away with, and in his humiliation he may recognize his sin and need for forgiveness, so that he repents. but: Grk. de, conj. on: Grk. epi. whomever: Grk. hos, relative pronoun. it might: Grk. an, a disjunctive particle that nuances the verb following with contingency or generalization; would, ever, might. The particle indicates what could occur under certain conditions, and the context determines the limits of those conditions (HELPS). fall: Grk. piptō, aor. subj. him: Grk. autos, personal pronoun. it will grind into powder: Grk. likmaō, fut., may mean (1) to winnow, cleanse away the chaff from grain by winnowing (LXX); (2) to scatter; or (3) to crush to pieces, grind to powder. The third meaning applies here. Plummer suggests the second word picture of being crushed to powder is inspired by the vision given to Nebuchadnezzar of great empires to come (Dan 2:34-35, 44). Stern suggests the second word picture implies that if the sinner persists in his own way, apart from God, then the stone will fall on him to bring total destruction. Less traumatic than either is to accept the stone without having to fall or be crushed. He goes on to note that a midrash in the Talmud uses similar imagery: "'And they stood under the mount’ (Exodus 19:17). Rabbi Abdimi ben-Chama said: This teaches that the Holy One, blessed be He, turned the mountain upside down over them like an inverted cask, and said to them, 'If you accept the Torah, it will be good. But if not, this will be your burial place!'" (Shabbat 88a) At the same time the eschatological vision of Nebuchadnezzar could well be relevant to Yeshua's prophecy here: "In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever" (Dan 2:44). 19 And the scribes and the chief priests sought to lay hands on him the same hour, yet they feared the people; for they understood that he spoke this parable in reference to them. Reference: Matthew 21:45; Mark 12:12. And: Grk. kai, conj. the scribes: pl. of Grk. ho grammateus. See verse 1 above. and the chief priests: pl. of Grk. ho archiereus. See verse 1 above. sought: Grk. zēteō, aor., 3p-pl., to seek, here emphasizing collaborative plotting to satisfy an interest. to lay: Grk. epiballō, aor. inf., to lay upon, to cast upon. hands: pl. of Grk. ho cheir, the anatomical limb of the hand. on: Grk. epi, prep. him: Grk. autos, personal pronoun; Yeshua. The clause depicts seizing one to lead him off as a prisoner. the same: Grk. autos. hour: Grk. ho hōra, a short space of time, the twelfth part of a day; hour. As soon as Yeshua ended the parable his critics wanted to take action against him. yet: Grk. kai. they feared: Grk. phobeomai, aor. pass., 3p-pl., to fear. The verb has two basic meanings that are opposite: (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The first meaning applies here. the people: Grk. ho laos. See verse 1 above. Yeshua's adversaries were inhibited by the same fear expressed in verse 6 above. The popularity of Yeshua was a stumbling-block to their malevolent plans. for: Grk. gar, conj. See verse 6 above. they understood: Grk. ginōskō, aor., 3p-pl., to know, used here of forming a judgment or draw a conclusion. that: Grk. hoti, conj. See verse 5 above. he spoke: Grk. legō, aor. See verse 2 above. this: Grk. houtos, demonstrative pronoun. parable: Grk. ho parabolē. See verse 9 above. in reference to: Grk. pros, prep., lit. "toward." See verse 2 above. them: pl. of Grk. autos. Without any explanation from Yeshua the religious leaders deduced that they were identified with the vine-growers in the parable. The religious leaders interpreted the parable as a polemic against them, implying a call to the people to instigate a resistance to their authority. Rather Yeshua's intention is irenic, that is, he seeks their repentance so that they can avoid or prevent the prophesied catastrophe of their beloved city. Taxation Question, 20:20-26 20 And having watched him, they sent spies pretending themselves to be righteous, so that they might catch him in a statement, so as to deliver him to the jurisdiction and the authority of the governor. Reference: Matthew 22:15-16; Mark 12:13. And: Grk. kai, conj. having watched: Grk. paratēreō, aor. part., watch from the side, closely watch with great personal interest, used of surveillance in a stealthy manner. him: Grk. autos, personal pronoun; Yeshua. they sent: Grk. apostellō, aor., 3p-pl. See verse 10 above. According to Matthew certain Pharisees on the ruling council did the sending. spies: pl. of Grk. egkathetos, adj., one who lies in wait to attack in a stealthy manner (cf. LXX Job 19:12; 31:9); one who is recruited by others to entrap a man by crafty words; a spy. The adjective occurs only here in the Besekh. According to Mathew and Mark the spies were Pharisees and Herodians. Plummer notes that the alliance of Herodians with Pharisees is remarkable, for the Pharisees detested the Herodian dynasty. This is not the first instance of such an alliance (Mark 3:6). But opponents often combine to attack those who are obnoxious to both. pretending: Grk. hupokrinomai, pl. pres. mid. part., to pretend, to feign, to act hypocritically. The verb occurs only here in the Besekh. themselves: pl. of Grk. heautou, reflexive pronoun of the third person. to be: Grk. eimi, pres. inf. See verse 2 above. righteous: Grk. dikaios, adj., being in accord with Torah standards for acceptable behavior, upright or just. In Scripture a righteous person is one who is truly innocent of wrongdoing and one who lives in a manner pleasing to God. so that: Grk. hina, conj. See verse 10 above. they might catch: Grk. epilambanomai, aor. mid. subj., 3p-pl., to take or lay hold of with the hands. him: Grk. autos. in a statement: Grk. logos, lit. "a word." See verse 3 above. The verbal clause anticipates being able to accuse of some falsehood. so as: Grk. hōste, conj. which connects cause to necessary effect and emphasizes the result (HELPS); so that, therefore, so then, so as to. to deliver: Grk. paradidōmi, aor. inf., to convey from one position to another, in general "to hand over," in this instance a reference to subjecting to arrest and a judicial process. him: Grk. autos. to the jurisdiction: Grk. ho archē may mean (1) a point of derivation or originating moment, beginning; or (2) one who enjoys preeminence in earthly or supra-terrestrial realm, ruler, authority; or (3) an assigned position or sphere of activity, position. The second meaning applies here. and the authority: Grk. ho exousia. See verse 2 above. of the governor: Grk. ho hēgemōn, a leader or chief person, here referring to a 'legatus Caesaris,' an officer administering a province in the name and with the authority of the Roman emperor; the procurator or prefect of a province. The title alludes to Pontius Pilate. As far as political jurisdiction the governor possessed the power similar to a senatorial proconsul and imperial legate. The Roman prefect had four primary responsibilities: (1) collection of taxes; (2) supervision of large scale building projects; (3) administration of justice; and (4) commanding Roman auxiliary troops stationed in Judaea. Only Luke mentions that the specific goal of the conspiracy was to arrange for Yeshua to be judged by the Roman governor who had legal authority for capital punishment. The stated objective anticipates the charges presented to Pilate in Luke 23:2. 21 And they asked him, saying, "Teacher, we know that you speak and teach correctly, and do not regard another person, but teach the way of God on the basis of truth. Reference: Leviticus 19:15; Matthew 22:16; Mark 12:13-17 And: Grk. kai, conj. they asked: Grk. eperōtaō, aor., 3p-pl., to present an inquiry or put a question to someone; ask, inquire, question. him: Grk. autos, personal pronoun. Stern translates the verbal phrase with "they put to him this sh’eilah." (65). He explains that the Hebrew word means simply "question," but among Jews it means "a question about Torah or halakhah," usually posed to someone expected to be able to give an authoritative answer. Thus "sh'eilot utshuvot" ("questions and answers") is the Hebrew term for the Responsa literature in Judaism. saying: Grk. legō, pl. pres. part. See verse 2 above. The adversaries offer flattery as a prelude to their question. Teacher: Grk. didaskalos, voc., teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture. Elsewhere didaskalos is used as a synonym of Rabbi (Matt 23:8; John 1:38; 3:2). Since the spies address Yeshua in public in front of an audience of festival pilgrims they address him with a respectful title. we know: Grk. oida, perf., 1p-pl. See verse 7 above. The verb prefaces a confident assertion. that: Grk. hoti, conj. See verse 5 above. you speak: Grk. legō, pres. and: Grk. kai. teach: Grk. didaskō, pres., to teach or instruct in order to impart knowledge. correctly: Grk. orthōs, adv., in conformity with what meets a standard, properly, rightly, correctly. The adversaries acknowledge that the content of Yeshua's teaching was in line with the great traditional Sages of Judaism. and: Grk. kai. do not: Grk. ou, adv. See verse 5 above. regard: Grk. lambanō, pres., to lay or take hold of, to take in the hand or receive. Many versions render the verb as "show." another person: Grk. prosōpon, lit. "the face." Many versions render the noun as "partiality." The expression lambaneis prosōpon is a Hebraism (for nasah paneh), which refers to the concept of impartiality, an important principle of justice asserted in the Torah (Ex 23:3; Lev 19:15; Deut 1:17). The statement could imply "you don't defer to the great" or "you don't show a preference for Hillel or Shammai." The adversaries could also mean "you don't care what anyone else thinks." They manage to compliment Yeshua and insult him at the same time. Yeshua was certainly an independent thinker. He did not moisten his finger and stick it in the air to see which way the wind of public opinion was blowing. Yeshua knew the evil in men's hearts and did not entrust himself to them (John 2:24-25). but: Grk. alla, adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. teach: Grk. didaskō, pres. the way: Grk. ho hodos may mean a route for traveling or the act of traveling, but here is used fig. of a course of conduct or a code of ethics. of God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). The only God in existence is the God of Israel (Ex 5:1; Isa 44:6; 45:5-6; 46:9; Luke 1:68). The phrase "way of God" alludes to traditional halakhah ("way to walk"), which refers to making legal judgments regarding the interpretation and application of Torah (Stern 10). on the basis of: Grk. epi, prep. See verse 18 above. The preposition is used here figuratively of that upon which anything rests (Thayer). Bible versions do not translate the preposition. truth: Grk. alētheia may mean (1) truthfulness, dependability, uprightness in thought and deed, (2) truth as opposed to what is false, or (3) reality as opposed to mere appearance (BAG). Danker has "that which is really so." In the LXX alētheia regularly translates the Heb. emet, "firmness, faithfulness, truth" (BDB 54), first in Genesis 24:27, although Christian Bibles sometimes render the noun as "truth" and sometimes as "faithfulness" (DNTT 3:877). Emet is often used for truthfulness in God and piety in man. The Rabbis explain rather pedantically that emet contains the first, middle and last letters of the Hebrew alphabet, and that truth ought to be trustworthy through and through (Santala 72). Geldenhuys notes that in their flattery these adversaries actually spoke the truth. However, their motive is evil. They give the impression that they would like an authoritative opinion from Yeshua to settle an academic argument. In reality they lay a foundation for a trap. 22 Is it lawful for us to give tribute to Caesar, or not?" Reference: Deuteronomy 17:15; Matthew 22:17; Mark 12:14-15. Is it lawful: Grk. exesti, pres., it is allowable, permitted, right, or possible. The majority of versions translate the verb as "lawful." The sentence has no interrogatory particle, but the grammar implies a question being asked. The verb could imply "does Torah permit?" for us: Grk. hēmeis, pl. first person pronoun. The pronoun alludes to the Jewish people. to give: Grk. didōmi, aor. inf. See verse 2 above. tribute: Grk. phoros, tax or tribute, a direct tax by all inhabitants (with some exceptions) of Rome's provinces. Matthew and Mark have kensos, a poll-tax. See my explanatory note Tax Collection in Israel. to Caesar: Grk. Kaisar, originally the family name of Julius, the first emperor. In time it became a title of the Roman head of state. The Caesar in power at this time was Tiberius. or: Grk. ē, conj. See verse 2 above. not: Grk. ou, adv. See verse 5 above. The question as framed is clever because it was a relevant issue at the time. The alternatives constitute what's called in logic "the horns of a dilemma." A "dilemma" is Greek for "two premises" and the "horns" is an allusion to an angry bull. Each alternative would have serious consequences. Yeshua himself had presented the chief priests and scribes with a logical dilemma in verse 4 above. The two alternatives graphically illustrate an important difference between the Pharisees and Herodians who had presented the question. The Herodians favored submitting to the Herodian rulers, and therefore to Rome, for political expediency. To the Pharisees any support of Rome compromised Jewish independence. The Herodians and Pharisees would not have agreed on the matter of taxation, but one thing did unite them, opposing Yeshua. The Pharisees viewed Yeshua as a threat to their religious dominance and the Herodians considered Yeshua a threat to the stability of the tetrarchy. Herod Antipas wanted Yeshua dead (Luke 13:31), as did these Pharisees (John 11:53), so they joined efforts to achieve their common goal. Farrar suggests the question was an attempt to see whether Yeshua would adopt the watchword of the Zealots. Edersheim notes if it could have been proved on undeniable testimony that Yeshua had declared himself on the side of, or even encouraged the Zealots, the so-called 'Nationalist' party that violently opposed Roman rule, he would have quickly perished, like Judas of Galilee (Acts 5:36-37; Jos. Ant. XVIII, 1:1; XX, 5:2). One of Yeshua's own disciples, Simon, was a former Zealot (Luke 6:15). The question as posed implies a reference to a Torah commandment, "you may not put a foreigner over yourselves who is not your countryman" (Deut 17:15 NASU). Farrar notes that the Torah commandment was interpreted to mean that the Jews should not pay tribute to a foreign power, even though in their history they became a tributary in turn to Assyria, Babylon, Egypt, Persia, Greece and now Rome (cf. 2Kgs 15:19-20; 17:3; 23:35; 1Macc 1:29; Luke 2:1). 23 But having perceived their craftiness he said to them, Reference: Matthew 22:18; Mark 12:15. But: Grk. de, conj. having perceived: Grk. katanoeō, aor. part., to pay close attention to, to take a close look at, fix one's mind on; apprehend, perceive, understand. their: pl. of Grk. autos, personal pronoun. craftiness: Grk. panourgia, unscrupulous cunning that stops at nothing to achieve a selfish goal; craftiness, cunning, trickery (HELPS). he said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep. See verse 2 above. them: pl. of Grk. autos. Yeshua would not be intimidated and as might be said in the vernacular, "he got in their face." 24 "Show me a denarius. Of whom does it have a likeness and inscription?" And they said, "Caesar." Reference: Matthew 22:19; Mark 12:15-16 Show: Grk. deiknumi, aor. imp., 2p-pl., to show, here so as to be observed by another. Yeshua exercises his authority and gives a peremptory command. me: Grk. egō, first person pronoun. a denarius: Grk. dēnarion, a Roman silver coin, first minted in 211 B.C., about 4.55 grains. The coin could only be produced in Rome and was used widely in the empire. The denarius was probably equal to a farm worker's daily wage (Matt 20:2). Of whom: Grk. tís, interrogative pronoun. See verse 2 above. does it have: Grk. echō, pres., to have, hold or possess with a wide range of application. a likeness: Grk. eikōn, resemblance to some other entity or something that bears a likeness to something else, particularly of a crafted object, an image. Coins minted by pagan empires generally depicted a pagan deity or some element connected with pagan religion. Roman coins during the Empire often contained an image of their current ruler, either in a pose or with inscriptions indicating deification. In contrast the Hebrew shekels displayed only traditional, stylized pictures due to the Second Commandment which prohibited graven images. According to Hippolytus, the Zealots would not handle or look upon any coin which bore an idolatrous image (Lane f25, 423). and: Grk. kai, conj. inscription: Grk. epigraphē, something inscribed on a surface, here of incised wording, a superscription. The inscription would include the location of minting, "Roma," and other Latin abbreviations designating various titles assumed by the emperor, such as IMP (Imperator), CAES (Caesar), PM (Pontifex Maximus) and COS (Consul), as well as the abbreviation of the emperor's name (AVG = Augustus). And: Grk. de, conj. they said: Grk. legō, aor., 3p-pl. Caesar: Grk. Kaisar. See verse 22 above. The coin likely bore the image of Caesar Tiberius with the inscription "TI Caesar" (See an example at CNG Coins). 25 And he said to them, "Then give the things of Caesar to Caesar, and the things of God to God." Reference: Matthew 22:21; Mark 12:17; Romans 13:6-7. And: Grk. de, conj. he said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep. See verse 2 above. them: pl. of Grk. autos, personal pronoun. Then: Grk. toinun, disjunctive particle (from toi, "indeed," and nun, "now"), indeed now, therefore, then, so then; introducing what is "now logically necessary" in light of what is already established (HELPS). give: Grk. apodidōmi, aor. imp., 2p-pl., engage in reciprocity; give back, repay or return. Use of the verb implies complying with a legal duty. the things: neut. pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. of Caesar: Grk. Kaisar. See verse 22 above. to Caesar: Grk. Kaisar. and: Grk. kai, conj. the things: neut. pl. of Grk. ho. of God: Grk. ho theos. See verse 21 above. to God: Grk. theos. The distinction between "the things of Caesar" and "the things of God" alludes to the fact that Roman taxes had to be paid in Roman or Greek coin and the Temple tax or other Temple payments had to be made with the Hebrew shekel. The denarius with its idolatrous image could never be brought into the Temple, thus the need for money-changers. Yeshua's answer shows that the proposed dilemma was really a false dichotomy. He did not choose the "left horn" or the "right horn" of the dilemma, but as the Greek philosopher Phaedrus suggested he chose an alternative between the horns. Yeshua could have chosen a rhetorical alternative of refusing to enter the arena with the bull, and retort with "That's a good question. What is your opinion?" Instead Yeshua takes the challenge and declares an important principle. His answer bridges two jurisdictions—earthly and heavenly—affirming civic duty without compromising worship. The command to "give to God," as Farrar suggests, could mean "give to God the duties of your own souls which bear His image." Paul, who was a Pharisee and could have been among the adversaries (cf. 2Cor 5:16), will later affirm Yeshua's halakhah (Rom 13:6-7). 26 And they were not able to seize on a statement of his before the people; and having marveled at his answer, they became silent. Reference: Matthew 22:22; Mark 12:17. And: Grk. kai, conj. they were not: Grk. ou, adv. able: Grk. ischuō, aor., 3p-pl., to have the capacity for accomplishing; have power or strength, be able. to seize on: Grk. epilambanomai, aor. inf., to take or lay hold of something, showing personal initiative ("focused resolve") that "matches" the seizing (HELPS). a statement: Grk. rhēma, a communication by a living voice consisting of words, often with the implication of importance or special significance; saying, statement, utterance, or word. of his: Grk. autos, personal pronoun. before: Grk. enantion, prep., 'in front of,' 'before,' especially in the sense of being subject to scrutiny. the people: Grk. ho laos. See verse 1 above. The noun alludes to the hundreds of pilgrims present at the temple. and: Grk. kai. having marveled: Grk. thaumazō, aor. part., be extraordinarily impressed; to wonder, be amazed, astonished, impressed, surprised. at: Grk. epi, prep. his: Grk. autos. answer: Grk. apokrisis, answer or reply given in response to an examination or question. they became silent: Grk. sigaō, aor., 3p-pl., to keep silence, to hold one's peace. With the crowd as witnesses the adversaries of Yeshua were unable to accuse him of any offense in his words. Resurrection Question, 20:27-40 27 Now some of the Sadducees having approached, the ones saying there is not to be a resurrection, they questioned him, Now: Grk. de, conj. some: Grk. tis, indefinite pronoun, a certain one, some one, any one. This pronoun is often used to distinguish someone or something of consequence in contrast to others. of the Sadducees: pl. of Grk. ho Saddoukaios (for Heb. Ts'dukim). The name was taken in honor of the high priest Zadok (Heb. Tzôq, "righteous") appointed by King Solomon (1Kgs 2:35) (Kohler). The Sadducees was one of four prominent Jewish groups identified by Josephus in the first century (Ant. XIII, 5:9; 10:6; XVIII, 1:1, 4; Wars II, 8:2, 14). Yochanan the Immerser called the Sadducees vipers (Matt 3:7) and Yeshua warned his disciples to beware the "leaven of the Sadducees" (Matt 16:6, 11). The origin of the Sadducees is a matter of controversy, since there are no extant Sadducean documents. The party can be traced back to the time of the Hasmoneans and Maccabees as indicated by Josephus (Ant. XIII, 10:6). Flusser notes that whatever the philosophical leanings of the rank and file priests the Temple aristocracy (the chief priests) was identified with the Sadducees (44, 104; cf. Acts 5:17). having approached: Grk. proserchomai, pl. aor. part., to approach from a point to a person or place; come, go to, approach. the ones: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. saying: Grk. legō, pl. pres. part. See verse 2 above. The verb originally had the meaning of "laying an argument to rest" or "moving to a conclusion" (HELPS). Thus, in this context it has the sense of "asserting." Luke now identifies a major and defining tenet of the Sadducees (cf. Acts 23:8). there is not: Grk. mē, adv. to be: Grk. eimi, pres. inf. See verse 2 above. a resurrection: Grk. anastasis (from anistēmi, "to rise"), used here of restoration of life from the condition of being dead. Anastasis is used of resurrection after death in the Apocrypha (2Macc 7:14; 12:43). The term resurrection refers to the general resurrection on the last day of the present age (Dan 12:13; John 6:39, 40, 44, 54; 11:24). The Pharisees asserted that anyone who denies the resurrection of the dead is a biblical doctrine has no part in the world to come (Sanhedrin 11:1). The Sadducees denied not only the resurrection of the body (Matt 22:23), but also the immortality of the soul and future rewards and retribution (Wars II, 8:14). Plummer suggests the Sadducees could argue against resurrection by citing Scripture (cf. Job 7:9; Ps 6:5; 88:10-11; 115:17; Eccles 9:4-10). Yet other passages from the Wisdom literature expressed hope of life after death (Job 19:26; Ps 16:10; 30:3; 49:15; 73:24; 86:13; cf. 1Sam 2:6). For a review of the biblical evidence for resurrection see my article The Mystery of the Resurrection. they questioned: Grk. eperōtaō, aor., 3p-pl. See verse 21 above. him: Grk. autos, personal pronoun; Yeshua. The narrative gives the impression that the Sadducees were "waiting in the wings" as the next shift of adversarial questioners. Their approach was to make a mockery of Yeshua's theology. The following account of Yeshua's encounter with the Sadducees includes more information than found in Matthew and Mark and bears the marks of an eye-witness report. 28 saying, "Teacher, Moses wrote to us if a brother of anyone should die having a wife and he should be childless, so that he should take the wife of his brother and should raise up offspring for his brother. Reference: Deuteronomy 25:5-7; Matthew 22:24; Mark 12:19. saying: Grk. legō, pl. pres. part. See verse 2 above. Teacher: Grk. didaskalos. See verse 21 above. Moses: Grk. Mōusēs, which transliterates Heb. Mosheh, the son of Amram and Jochebed of the tribe of Levi (Ex 6:20; Num 26:59). The story of Moses is found in the extensive narratives from Exodus 1:1 through Deuteronomy 34:1. His life of 120 years can be divided into three 40-year periods, the first being his birth and early life in Egypt (c. 1525−1485 B.C.; Ex 2:11; Acts 7:23), the second his years in Midian (c. 1485−1445 B.C.; Ex 7:7; Acts 7:30), and the third from the Exodus from Egypt through the years spent in the wilderness until his death (c. 1445−1405 B.C.; Ex 16:35; Deut 34:7; Acts 7:36). Moses was the leader of the Israelites in their journey from Egypt through the wilderness to the Jordan River. Most importantly Moses served as God's spokesman to facilitate the beginning of the covenant relationship between God and Israel. Through Moses God communicated His instructions to Israel. Moses was a heroic leader of the people and a devout man of God. For a summary and analysis of his life and deeds see my article Moses, Servant of God. wrote: Grk. graphō, aor. See verse 17 above. to us: Grk. hēmeis, pl. first person pronoun; here the people of Israel. The Sadducees then refer to Deuteronomy 25:5. The quotation is not verbatim of the Scripture text, but the essential requirement presented by the Torah commandment (cf. LXX and MT). if: Grk. ean, conj. See verse 5 above. a brother: Grk. adelphos, lit. "of the same womb," a male sibling; brother. In the apostolic narratives adelphos primarily refers to blood siblings or fellow Israelites by virtue of descent from Jacob. of anyone: masc. of Grk. tis, indefinite pronoun. See the previous verse. should die: Grk. apothnēskō, aor. subj., to die, generally used of physical death, whether natural or violent, here the former. The subjunctive mood is used throughout the quotation to emphasize the hypothetical nature of the proposed problem. having: Grk. echō, pres. part. See verse 24 above. a wife: Grk. gunē, an adult female person, without respect to age, marital or social status except as defined in the context. and: Grk. kai, conj. he: Grk. houtos, demonstrative pronoun, lit. "this one." should be: Grk. eimi, pres. subj. See verse 2 above. childless: Grk. ateknos (from alpha, "negative particle" and teknos, "child"), without children, childless. The LXX has "no seed" and the MT has "no son." so that: Grk. hina, conj. See verse 10 above. he should take: Grk. lambanō, aor. subj. See verse 21 above. the wife: Grk. ho gunē. Many versions have "widow." In Scripture marriage is described as a man taking a wife, but never of a woman taking a husband. The idiom of "taking the wife" refers to the custom of marriage being finalized by consummation (Gen 24:3-4, 67; 38:2; Lev 21:13; Deut 24:4; Tobit 7:13). of his: Grk. autos, personal pronoun. brother: Grk. ho adelphos. and should raise up: Grk. exanistēmi, aor. subj., to rise up, here of begetting and rearing children. offspring: Grk. sperma may refer either to the source (e.g. seed, semen) or the product of propagation (e.g., descendant, offspring, posterity). for his: Grk. autos. brother: Grk. adelphos. The condition of the marriage to the widow reflects the LXX use of mē sperma, "no offspring," which differs significantly from the Masoretic Text that has ein ben, "no son," i.e., no male heir. The Hebrew word ben, which occurs over 5,000 times in the Hebrew Scriptures, basically means "son," but may also mean descendant or offspring (BDB 119). The Greek term sperma may indicate a child of either sex, and the Sadducees take it in this sense as does the first century Jewish historian, Josephus, who uses ateknos (Ant. IV, 8:23). The Mishnah also concurred that the Torah rule only applied if the brother died childless (Yebamoth 2a). The practice of a man marrying the widow of his brother is called levirate marriage, which comes from the Latin levir meaning "husband's brother." In Judaism the practice is called yibbum, derived from yabam, "husband's brother." The requirement of yibbum was expected even if the surviving brother already had a wife, polygamy being an acceptable practice in the Torah. Yibbum is a custom whose origin lies in antiquity, long before God issued a regulation concerning the practice. The stated reason for yibbum was to preserve the deceased man's name in Israel (Deut 25:6). The fact that certain Sadducees pose the hypothetical scenario demonstrates that yibbum was still practiced by Jews in the first century. For an analysis of yibbum and biblical examples see my article Levirate Marriage. 29 Therefore there were seven brothers; and the first having taken a wife, died childless; Reference: Job 1:2; Tobit 3:7-8, 15; 6:13; 7:11; Matthew 22:25; Mark 12:20. Therefore: Grk. oun, conj. See verse 15 above. there were: Grk. eimi, impf., 3p-pl. See verse 2 above. seven: Grk. hepta, adj., the number seven. In Scripture the number seven may symbolize completeness and fulfillment of God's purposes. brothers: pl. of Grk. adelphos. See the previous verse. Having seven sons was considered a great blessing (Ruth 4:15) and their loss a great tragedy. Job had seven sons (Job 1:2) and suffered the tragedy of their dying as a result of Satan's actions (Job 1:18-19). God eventually gave Job seven more sons (Job 42:13). The Maccabean history records the martyrdom of seven brothers and their mother by the tyrant Antiochus Epiphanes (2Macc. 7:1; 4Macc. 1:8). and: Grk. kai, conj. the first: Grk. ho prōtos, adj., may indicate (1) having primary position in a sequence; first, earlier, earliest; or (2) standing out in significance or importance; first, foremost, prominent. The first meaning is intended here. having taken: Grk. lambanō, aor. part. See verse 21 above. a wife: Grk. gunē. See the previous verse. The first marriage was probably attended with all the traditional elements of betrothal, gifts, marriage contract, consummation and celebration. See my article Marriage in Ancient Israel. A typical blessing pronounced at weddings was as follows: "Blessed art thou, O Lord, Creator of man. May the barren greatly rejoice and exult when her children will be gathered in her midst in joy. Blessed art Thou, O Lord, who maketh Zion joyful through her children" (Ketubot 8a). However, tragedy soon struck. died: Grk. apothnēskō, aor. See the previous verse. childless: Grk. ateknos, adj. See the previous verse. The hypothetical scenario may well have been adapted from a story in the book of Tobit of a woman who married seven husbands, all of whom had been killed by a demon before the marriage could be consummated (Tobit 3:7-8). Tobit, being part of the Apocrypha, predates the first century. The narrative introduces the blind Tobit in Nineveh, Assyria, and Sarah, in Ecbatana, Media. Tobit sends his son Tobias to Media to recover ten silver talents that had been left in a town there. He is guided on his journey by the angel Raphael, one of the Seven Angels of the Presence (cf. 1Enoch 9:1). On arrival Tobias meets Sarah who was afflicted by the demon Asmodeus, who had killed seven prospective husbands. With Raphael's help the demon is exorcised and she marries Tobias. They return together to Nineveh, where Tobit is healed and his eyesight restored. A story preserved by the apostle John is of the woman of Samaria who had five husbands (John 4:18). Christian commentators generally impute to her a divorce history and a sinful life of adulterous affairs. The narrative does not confirm this presumption and since adultery was punished by stoning (John 8:1), it is more likely she had been widowed five times. Treating assumptions as if they were facts and disparaging Bible characters without foundation in Scripture is poor scholarship, but sadly all too common. Since John's narrative mentions no children it's very likely that the Samaritan woman suffered the same disappointment and tragedy as presented in the Sadducee's story. 30 and the second; Reference: Matthew 22:26; Mark 12:21. and: Grk. kai, conj. the second: Grk. ho deuteros, adj., second, whether of time, place or rank; here merely indicating sequence. In normal circumstances some time would need to pass to verify the widow was not pregnant before marrying the second brother, but in due course the second brother and the widow were willing to be married. Jewish law recognized that a married woman gained her freedom to remarry by only two means, divorce or death of the husband (Kiddushin 1:1). The apostle Paul referred to this rule in his letter Romans: "The married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband" (Rom 7:2 NASU). Ordinarily the death of the husband had to be validated by two or three witnesses. The matter could become complicated if the death of a husband occurred while he was away from home, whether in war or on business. So, if a woman’s husband died far from home, how would she get the proof she needed to be declared a widow? If she remarried without the testimony of witnesses to her husband’s death, and the husband turned up later, then she could be charged with adultery. Paul's mentor, Gamaliel, taught that a woman was free to remarry even if only one witness gives testimony of her husband's death (Yebamot 15:5). Not all of the Sages supported the remarriage of widows. One rabbi gave this advice on remarriage: "Do not cook in a pot in which your neighbor has cooked.' (What does that mean? [Do not marry] a divorced woman during her husband's lifetime. For a Master said: When a divorced man marries a divorced woman, there are four minds in the bed. Alternatively, [it refers] even to a widow, for not all fingers are alike" (Pesachim 112a-b). This last advice regarding the fingers is that the widow might compare, to his detriment, the performance of her second husband with that of her first. However, rabbis did recognize the duty of levirate marriage. In the proposed scenario the same tragedy is repeated as with the firstborn and second brother dies childless. Textual Note The Textus Receptus with little support adds this clause to the verse: "took the wife and this one died childless." The clause is preserved in a number of versions (BRG, DARBY, DRA, JUB, KJV, MEV, NKJV, NMB, OJB, RGT, WEB, YLT). 31 and the third took her; then likewise also the seven left no children and died. Reference: Matthew 22:26; Mark 12:21-22. and: Grk. kai, conj. the third: Grk. ho tritos, adj., the third one in sequence. took: Grk. lambanō, aor. See verse 21 above. her: fem. of Grk. autos, personal pronoun. Again the clause implies the marriage was consummated. then: Grk. de, conj. likewise: Grk. hōsautōs, adv., in like manner, similarly, likewise. also: Grk. kai. the seven: pl. of Grk. ho hepta. See verse 29 above. Each brother did his duty as prescribed in the Torah. left: Grk. kataleipō, aor., 3p-pl., to leave behind or to leave to oneself. no: Grk. ou, adv. children: pl. of Grk. teknon, child or offspring without regard to sex of undetermined age beyond infancy. Sufficient time passed to verify that each husband failed to impregnate the woman, which may suggest she was barren. and: Grk. kai. died: Grk. apothnēskō, aor., 3p-pl. See verse 28 above. Death both ended each marriage and removed the possibility of building a family. 32 Afterward the woman also died. Reference: Matthew 22:27; Mark 12:22. Afterward: Grk. husteros, adv., in a state or condition of being subsequent, here of a temporal moment or period; later, thereafter, afterward. the woman: Grk. ho gunē. See verse 28 above. also: Grk. kai, conj. died: Grk. apothnēskō, aor. See verse 29 above. The story comes to its sad and tragic end. 33 Therefore, the woman in the resurrection, of which of them does she become a wife? For the seven had her as wife." Reference: Matthew 22:28; Mark 12:23. Therefore: Grk. oun, conj. the woman: Grk. ho gunē. See verse 28 above. in: Grk. en, prep. the resurrection: Grk. ho anastasis. See verse 27 above. of which: Grk. tis, indefinite pronoun. of them: pl. of Grk. autos, personal pronoun. does she become: Grk. ginomai, pres. mid. See verse 1 above. a wife: Grk. gunē. The question builds on the popular assumption that spouses and families will be reunited in the age to come. For: Grk. gar, conj. the seven: pl. of Grk. ho hepta. had: Grk. echō, aor., 3p-pl. See verse 24 above. The verb confirms again that each marriage had been consummated. her: fem. of Grk. autos. as wife: Grk. gunē. The story confirms that a valid marriage had taken place seven times. Plummer suggests that the solution the Sadducees might expect in the proposed scenario is that the woman would be married to the first brother. Such an answer might have avoided further ridicule, but it would not have refuted their doctrine. Curiously the Sadducees don't ask Yeshua's opinion of the Torah rule. In the Middle Ages the issue of yibbum with its association with polygamy became controversial among Jews. About A.D. 1000 a rabbinic assembly convened by the Ashkenazi Rabbi Gershom ben Judah (960-1040) issued an edict prohibiting polygamy for a thousand years, thereafter known as "the ban of R. Gershom." In Jewish law today yibbum is not permitted if it would result in polygamy. 34 And Yeshua said to them, "The sons of this age marry and are given in marriage, Luke omits the retort found in Matthew and Mark: “You are mistaken, not understanding the Scriptures nor the power of God" (Matt 22:29; Mark 12:24). In contrast the saying concerning "the sons of his age" is unique to Luke's narrative. And: Grk. kai, conj. Yeshua: Grk. ho Iēsous. See verse 8 above. said: Grk. legō, aor. See verse 2 above. to them: pl. of Grk. autos, personal pronoun. The sons: pl. of Grk. ho huios. See verse 13 above. of this: Grk. houtos, demonstrative pronoun. age: Grk. ho aiōn, properly, a continued or unbroken duration of time; age or era (Zodhiates). In the LXX aiōn translates Heb. ōlam, "long duration, antiquity or futurity" (BDB 761), first in Genesis 3:22. In the Besekh Yeshua and the apostles generally speak of two specific ages, the present age (Heb. olam hazeh) and the age to come (Heb. olam haba) in which the Messiah reigns. The phrase "sons of this age" could be viewed as a negative description, referring to those like the Sadducees, whose focus is solely on this life and take no thought of what happens after death. marry: Grk. gameō (from gamos, "wedding feast, marriage"), pres., 3p-pl., taking a wife in marriage. The Hebrew equivalent in the context of marriage is laqach, "to take," which in practical terms means "to consummate." The verb describes the action of a bridegroom. and are given in marriage: Grk. gamiskō, pres. pass., 3p-pl., to give a woman in marriage, such as when a father agrees to give his daughter to the bridegroom in betrothal. The verbal clause could also refer to the act of the father of the bride to simply place his daughter's hand in the hand of the groom as a prelude to consummation and declare she was his to take. The fact that the stages of marriage are stated in this manner is common to Jewish expression since the bridegroom begins the process (cf. Matt 24:38). Yeshua affirms the existence of marriage practices of the Jews at the time, but offers no opinion on levirate marriage. If Yeshua was opposed to the duty that he himself gave to Moses, he failed to take any action to overturn the law. It would have been strange for Yeshua to criticize the practice since, in the flesh, he directly descended from the unions of Judah and Tamar (Matt 1:3) and Ruth and Boaz (Matt 1:5). Instead the Lord's concern was to correct the basis for the Sadducee rejection of the resurrection, as well as to clarify the nature of resurrection in relation to marriage. We might assume that the silence of Yeshua on the application of yibbum law affirmed its continued practice, but he had no legal authority to make such a decision. 35 but those considered worthy to attain to that age and the resurrection from death, neither marry nor are given in marriage; Reference: Matthew 22:30; Mark 12:25. but: Grk. de, conj. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. considered worthy: Grk. kataxioō, pl. aor. pass. part., consider or deem worthy, entirely deserving. The verb employs a word picture depicting being weighed on a scale. to attain: Grk. tugchanō, aor. inf., lit. "hit the mark" (HELPS), and here means be privileged to receive a benefit; attain, obtain, reach. to that: Grk. ekeinos, demonstrative pronoun. age: Grk. ho aiōn. See the previous verse. The verbal clause alludes to sharing in the Messianic kingdom with all its blessings. and: Grk. kai, conj. the resurrection: Grk. ho anastasis. See verse 27 above. from: Grk. ek, prep. See verse 4 above. death: Grk. nekros, adj., without life in the physical sense; being dead. The great majority of versions translate the noun as "the dead," even though there is no definite article. The adjective is not used to denote the place of the dead, but rather the state of death. A few versions have "death" (CEV, ERV, GNT, ICB, MSG, NMB, WE). Yeshua alludes to the fact that not only will the resurrection occur on the last day of the present age, but there will also be a judgment (John 12:48). Yeshua had previously taught that there will be two resurrections: a resurrection of life and a resurrection of judgment (John 5:28-29). The apostle Paul also affirmed this dual resurrection of the righteous and the unrighteous (Acts 24:14-15). Those considered "worthy" refers to the righteous. neither: Grk. oute (from ou, "not" and de, "moreover"), conj. functioning as a negative particle, dismissing an activity or thing that follows the particle; moreover not; neither, not even (HELPS). marry: Grk. gameō, pres., 3p-pl. See the previous verse. nor: Grk. oute. The conjunction is often coupled formulaically with another oute creating "neither…nor." are given in marriage: Grk. gamizō, pres. pass., 3p-pl. See the previous verse. According to Yeshua's revelation, which he would know, there are no betrothals or marriages consummated in the future age. 36 for not even are they able to die anymore, because they are like angels, and they are sons of God, being sons of the resurrection. Reference: Matthew 22:30; Mark 12:25. Yeshua now offers an important new revelation about the nature of life in the age to come and in so doing corrects errant Sadducee beliefs about life after death and angels. for: Grk. gar, conj. See verse 6 above. not even: Grk. oute, conj. See the previous verse. are they able: Grk. dunamai, pres. mid., 3p-pl., be capable for doing or achieving. to die: Grk. apothnēskō, aor. inf. See verse 28 above. anymore: Grk. eti, adv. expressing continuance of an action; as, even yet, yet, still. Yeshua's statement anticipates the revelation to John the apostle, "He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain" (Rev 21:4). because: Grk. gar. they are: Grk. eimi, pres., 3p-pl. like angels: pl. of Grk. isaggelos (from isos, "equal" and aggelos, "angel"), adj., equal to angels. The term occurs only here in the Besekh. Plummer suggests that Luke probably coined the term on the analogy of isasteros ("star-like," 4th Macc. 17:5). Yeshua affirms that the angels were created to be immortal. We should note that the equality to angels is only in the matter of longevity of life, not power. and: Grk. kai, conj. they are: Grk. eimi, pres., 3p-pl. sons: pl. of Grk. huios. See verse 13 above. of God: Grk. theos. See verse 21 above. The phrase "sons of God" occurs ten times in the Bible, five of which occur in the Tanakh and the LXX text reads "angels of God" (Gen 6:2, 4; Job 1:6; 2:1; 38:7). The phrase has a double meaning here since Yeshua is making a comparison to angels. In the Sermon on the Mount those who engage in shalom-making are called "sons of God" (Matt 5:9). In Paul's writings the sons of God are those who are led by the Spirit (Rom 8:14) and are faithful to Yeshua (Gal 3:26). To be called a "son of God" is a high honor. Many versions translate the plural noun as "children," but because huios can mean "having the characteristics of" and highlights a legal right to the Father's inheritance (cf. 1Pet 3:7), then women, too, can be "sons of God." being: Grk. eimi, pl. pres. part. sons: pl. of Grk. huios. Many versions unnecessarily translate the plural noun as "children." of the resurrection: Grk. ho anastasis. See verse 27 above. The resurrection of life confirms the status of being sons of God like the angels. 37 But that the ones dead are raised, even Moses revealed, at the bush, when he calls ADONAI the God of Abraham and God of Isaac and God of Jacob. Reference: Genesis 15:7; 28:3; Exodus 3:2, 6, 15; Matthew 22:32; Mark 12:26; Acts 7:32. But: Grk. de, conj. that: Grk. hoti, conj. See verse 5 above. the ones: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. dead: Grk. nekros, adj. See verse 35 above. are raised: Grk. egeirō, pres. pass., 3p-pl., to move from an inert state or position, here meaning to recall the dead to life. The verb egeirō appears frequently in the Besekh in reference to resurrection. The present tense can point to a future anticipated event, but in context Yeshua asserts a present reality. Life continues after death. The spirits of the godly rise to heaven upon death (Luke 16:22; 23:43; 2Cor 5:8; 1Th 4:13-14; Heb. 12:23; Rev 2:7; 6:9; 7:9). even: Grk. kai, conj. Moses: Grk. Mōusēs. See verse 28 above. revealed: Grk. mēnuō, aor., to provide information not generally known or considered, whether divine truth, moral obligation, or factual information, so that hearers are placed under the responsibility of the disclosure; disclose, make known, reveal. Yeshua now alludes to the experience of Moses recorded in Exodus 3:1-6, and in so doing ascribes authorship of the book of Exodus to Moses. Yeshua could have quoted from obvious references in the prophetical books (e.g., Isa 26:19; Dan 12:2), but he quotes from the Torah because the Sadducees accepted only the Pentateuch as absolutely authoritative and they had quoted from the Torah. at: Grk. epi, prep. See verse 18 and 21 above. Many versions translate the preposition as "in the passage about." the bush: Grk. ho batos, a thorn bush or bramble. Plummer suggests that the mention of "the bush" is a topical title used for the narrative of the burning bush and the encounter with the Angel of ADONAI, as recorded in Exodus 3:1−4:17. when: Grk. hōs, adv. with the primary function of connecting narrative components, and used here as a temporal reference. The adverb alludes to the fact that the revelation at the burning bush occurred at the end of Moses' forty years in Midian. he calls: Grk. legō, pres. The verb serves to introduce a direct quotation. ADONAI: Grk. kurios (for Heb. YHVH). See verse 13 above. Kurios is not a translation of YHVH, but an interpretative substitution that encompassed all that the Hebrew text implied by use of the divine name. YHVH is the name God used when He spoke to the patriarchs (Gen 15:7; 28:13), as well as El Shaddai (Gen 17:1; 35:11; Ex 6:3). Thus, He is the God of Israel and His covenant people (Ex 5:1). By choosing kurios for YHVH the Jewish translators of the LXX also emphasized the idea of legal authority. Since YHVH delivered His people from Egypt and chose them as His possession, He is the legitimate Lord of Israel. See my article The Blessed Name. As recorded in the narratives of Matthew and Mark the revelation from the Angel of ADONAI begins with "I am." the God: Grk. ho theos. See verse 21 above. of Abraham: Grk. Abraam, a transliteration of Heb. Avraham ("father of a multitude"), a personal name. The preeminent Hebrew patriarch, he is the father of the Jewish people (Acts 13:26). Abraham's inspirational story spans a significant portion of Genesis, Chapters 12 to 25. Yeshua alludes to the fact that ADONAI chose Abraham for a covenantal relationship and spoke directly to him on seven occasions (Gen 12:1-3; 13:14-17; 15:1-19; 17:1-21; 18:20-32; 22:1-2, 15-18). For a history of the great patriarch see my article The Story of Abraham. and: Grk. kai. God: Grk. theos. of Isaac: Grk. Isaak, which attempts to transliterate the Heb. Yitzchak ("laughter"). Isaac was the only son of Abraham by Sarah when Abraham was one hundred years old and Sarah was ninety (Gen 21:1-6). God made it clear to Abraham that being the child of promise the Messianic line would go through Isaac (Gen 21:12). Isaac became a child of sacrifice and a type of Yeshua when God commanded Abraham to take his son to the land of Moriah and present a burnt offering (Gen 22:1-14). Through the matchmaking efforts of his father, Isaac married his cousin Rebekah (Gen 24:67). Isaac also knew God because Isaac prayed to ADONAI for Rebekah to conceive (Gen 25:21), who gave birth to twin sons, Esau and Jacob (Gen 25:22-28). ADONAI also appeared to Isaac and reiterated the covenant He made with Abraham (Gen 26:2-5, 23-24). Isaac became quite prosperous and made his home in Beersheba (Gen 26:23-25). Isaac died at Mamre near Hebron at the age of 180 and was buried by his sons (Gen 35:27-29). and: Grk. kai. God: Grk. theos. of Jacob: Grk. Iakōb, which transliterates the Heb. Ya'akov ("Jacob"), the son of the patriarch Isaac. The story of Jacob is narrated in Genesis 25−50. He was the second born of the twin sons of Isaac by Rebekah, probably at Beer-Lachai-Roi in the Negev (cf. Gen 24:62; 25:11, 20, 26). Jacob also received revelation from God: "I am ADONAI, the God of your father Abraham and the God of Isaac. The land on which you lie, I will give it to you and to your seed." (Gen 28:13 TLV). From the time of his birth Jacob was a good man who lived as a shepherd. During his life Jacob gained four wives, twelve sons and at least two daughters. He died in Egypt at the age of 147. For a biography of his life see my article Our Father Jacob. 38 Moreover He is not God of the dead but of the living; for all live to Him." Reference: Matthew 22:32; Mark 12:27. Moreover: Grk. de, conj. Yeshua continues his thought with special emphasis. He is: Grk. eimi, pres. See verse 2 above. not: Grk. ou, adv. God: Grk. theos. of the dead: pl. of Grk. nekros. See verse 35 above. but: Grk. alla, conj. See verse 21 above. of the living: Grk. zaō, pl. pres. part., to live, be alive. for: Grk. gar, conj. all: pl. of Grk. pas, adj. See verse 18 above. live: Grk. zaō, pres., 3p-pl. to Him: Grk. autos, personal pronoun. Plummer comments that "dead things may have a Creator, a Possessor, a Ruler : only living beings can have a God. If Abraham or any of the patriarchs had ceased to exist when he died, God would have ceased to be his God." The revelation from ADONAI in the burning bush is" I am the God of Abraham" (Ex 3:6), which implies that Abraham still lives. Yeshua exposes the blatant stupidity of the Sadducean theology. What Yeshua does is to insist that the patriarchs are not extinct nor lying in a grave waiting to be resurrected, but alive in the presence of God. Since their spirits survived death then it will be no problem for God to give them immortal bodies on the last day. Conversely, if the patriarchs are not alive then God has broken faith with His covenantal promises. As Paul would later say, "If we have hoped in Messiah in this life alone, we are to be pitied more than all people." (1Cor 15:19 TLV). 39 Now some of the scribes answering said, "Teacher, you have spoken well." Reference: Mark 12:28. Now: Grk. de, conj. some: Grk. tis, indefinite pronoun. of the scribes: pl. of Grk. grammateus. See verse 1 above. Since the scribes mentioned here speak in an approving manner they were probably Pharisees. According to Jeremias all the Pharisees on the Sanhedrin were scribes (236). answering: Grk. apokrinomai, pl. aor. pass. part. See verse 3 above. said: Grk. legō, aor. See verse 2 above. Teacher: Grk. didaskalos. See verse 21 above. You have spoken: Grk. legō, aor. well: Grk. kalōs, adv., in an effective manner, here with approval or commendation; good, excellently, well. The fact that this opinion was expressed by "some" suggests that the sentiment was not held by all the scribes. 40 For no longer did they dare to question him any longer. Reference: Matthew 22:46; Mark 12:34. For: Grk. gar, conj. See verse 6 above. no longer: Grk. ouketi, adv. of cessation of an activity or condition; no longer, no more. did they dare: Grk. tolmaō, impf., 3p-pl., act with apparent abandonment or audacity, dare. The verb functions in an idiomatic manner to describe what Jews call chutzpah. to question: Grk. eperōtaō, pres. inf. See verse 21 above. him: Grk. autos, personal pronoun; Yeshua. anything: Grk. oudeis (from ou, "not," and heis, "one"), adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. Following ouketi, it thereby strengthens the negation. Matthew and Mark record the decision to end questioning came after a legal specialist of the Pharisees asked Yeshua about the greatest commandment (Matt 22:34-36; Mark 12:28). Plummer suggests that since a similar inquiry has been narrated elsewhere (Luke 10:25-27), may be Luke's reason for omitting the incident here. The rest of the scribes apparently concluded that it was pointless to ask Yeshua any more questions. He was just too clever. Messiah Question, 20:41-44 41 Then he said to them, "Why is it they only say the Messiah is a son of David? Reference: Matthew 22:41-42; Mark 12:35. Then: Grk. de, conj. he said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep. See verse 2 above. them: pl. of Grk. autos, personal pronoun. Yeshua now asks a thought-provoking question of his adversaries. Plummer suggests the plural pronoun refers to the scribes in verse 39 who spoke approvingly of Yeshua. According to Matthew Yeshua directed a question to Pharisees and in a different grammatical format. Luke's presentation of the question essentially concurs with Mark. Yeshua raises the question in order to instruct, not to humiliate. Why: Grk. pōs, adv. introducing a query concerning manner, way, or reason in respect to a matter; how, what, why. The majority of versions render the adverb with "How," but some have "Why" (CEB, CEV, EXB, ICB, TLB, MW, NCV, NIV, NLT), which seems more appropriate. The use of "How" implies an expectation of a reasoned answer with specific biblical proofs. is it they only say: Grk. legō, aor., 3p-pl. The query introduces a common factual belief, but the phrasing emphasizes a shortcoming while probing for a reason and challenging his hearers to consider a more profound truth. the Messiah: Grk. ho Christos (from chriō, "to anoint with olive oil"), the expected fulfiller of the hopes of Israel for an end-time deliverer, the Anointed One or Messiah. Christos is a royal title, not a last name. Jewish translators of the LXX chose Christos to translate Heb. Mashiach, "Anointed One," and in the Tanakh Mashiach is used for the Messiah (Ps 2:2; Dan 9:25-26). In Greek culture christos had no religious connotation at all, but the LXX usage infused new meaning into the Greek word (DNTT 2:334). Jewish anticipation of the Messiah was grounded in the future hope expressed by the Hebrew prophets of one who would come to deliver Israel from her enemies and rule as God's anointed king. For a complete review of all that is written in the Tanakh predicting the Messiah see my article The Messiah. to be: Grk. eimi, pres. inf. See verse 2 above. a son: Grk. huios. See verse 13 above. of David: Grk. David (for Heb. David, "dah-veed"), a personal name meaning "beloved" or "favorite" (HBD). David is one of the most important figures in Israelite history. God chose him to be king because He "sought out for Himself a man after His own heart" (1Sam 13:14). David became King of Israel at the age of 30 and reigned 40 years (2Sam 5:4; 1Chr 3:4). God made a personal and everlasting covenant with him by which God promised that He would establish the throne of David forever, build a house for Himself and send forth a king from the loins of David to rule over his people Israel (2Sam 7:12-14; 23:5; cf. Ps 89:3; Isa 9:2-7; 11:1-2; 16:5; 55:3; Jer 23:5-6; 33:15, 17; Amos 9:11). Indeed in some passages the name of David is used for the Messiah (Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5). Thus, the widely accepted viewpoint among Jews is that the Messiah would be a descendant of King David (e.g., Sanhedrin 38a; 97a) and would be known as Mashiach ben David (Sukkah 52a). 42 For David himself says in the book of Psalms, ''ADONAI said to my Lord, "Sit at my right hand, Reference: Psalm 110:1; Matthew 22:43-44; Mark 12:36. Having established a point of agreement about the human identity of the Messiah, Yeshua now offers a provocative challenge to scribal theology. For: Grk. gar, conj. David: Grk. David. See the previous verse. himself: Grk. autos, personal pronoun. The pronoun gives a special emphasis to the following quotation, because the belief expressed in the previous verse rests on the foundation of the covenantal revelation that God made to David. says: Grk. legō, aor. See verse 2 above. in: Grk. en, prep. the book: Grk. biblos, written account, here as a literary publication. of Psalms: pl. of Grk. Psalmos, a celebratory poem, from psallō, "to pluck a stringed instrument." In the LXX Psalmoi is the name given to the book of Psalms, which among Jews of that day had canonical status in the Ketuvim ("Writings"), the third division of the Tanakh. See my article Introduction to the Psalms. The following quotation comes from Psalm 110:1. Psalm 110 is typically classified as a royal psalm due to the mention of installing the King of Israel, as well as Messianic due to it prominent usage by Yeshua and Peter. The psalm is attributed to David in its superscription. Contrary to some Christian scholars who suggest the author of the psalm was a court prophet or priest (Alter 396; Anderson 767), both Yeshua and Peter (Acts 2:34) affirmed David's authorship. The psalm contains two prophetic oracles (i.e., verbal revelations from ADONAI), reported by David under inspiration of the Holy Spirit (Matt 22:43; Mark 12:36). The two oracles provide the structure of the psalm. Verses 1−3 and 4−7 each consist of a brief introduction, an oracle (in quotations), and its expansion (Broyles 414). The psalm presents David's Lord as King, Priest and Warrior (Kidner 427-431). See my commentary on Psalm 110. ADONAI: Grk. kurios for Heb. YHVH. Note the lack of a definite article. See verse 37 above. YHVH is not a title or a word for a deity, but the personal name of the God of Israel (Ex 3:15; 2Chr 14:11; Isa 42:8). Some versions use the spelling convention of small caps to render the sacred name as "The LORD" (AMP, BRG, JUB, KJV, LSB, NASB, NASU, NCB, NKJV, NLT). The great majority of versions use the capitalized lower case "Lord," which obscures the distinction between the sacred name and the title following. The CJB, MJLT and TLV have ADONAI. said: Grk. legō, aor. to my: Grk. egō, first person pronoun. Lord: Grk. ho kurios. In the LXX of this verse kurios translates Heb. adôn, lord, master, owner. The opening declaration presents a conundrum. Since David authored the psalm who is the one David identifies as "my Lord?" A few versions render the second occurrence of kurios with the small caps to imply deity, i.e. the divine Son (AMP, LSB, NASB, NASU). The great majority of versions simply capitalize "Lord." Henry Morris, as most Christian commentators, interprets the conversation as occurring between two persons of the Godhead, the Father and the Son (DSB 655). Ellicott points out that Heb. adôn, which kurios translates, is an address of honor to someone more noble than the speaker, or superior in rank (e.g., Gen 31:35; 32:4; Num 12:11; 1Sam 22:12; 24:6; 2Sam 14:19; 1Kgs 1:17-18; 3:17). The grammar of the clause is that David reports that ADONAI spoke directly to someone that was superior to David. Farrar, Geldenhuys and Plummer say that Psalm 110 was always viewed by the Jews as Messianic. However, Levine notes that Jewish sources did not accept the implication of deity. The Targum on verse 1 interpreted "my Lord" to be a reference to King Saul. The Midrash on Psalms interprets "my Lord" to be Abraham with which Rashi, the Medieval Jewish commentator, concurs. Yeshua declares the truth of the identity of "my Lord." Sit: Grk. kathēmai, pres. mid. imp., be at rest on the haunches, to sit down or to take a seat. at: Grk. ek, prep. See verse 4 above. The preposition is used to denote relative position from another one also sitting. my: Grk. egō. right hand: Grk. dexios, right as a direction or location, used of a bodily member or a location within a structure or in relation to a structure. Many versions have the anthropomorphic translation of "right hand." The Midrash interprets the phrase "sit at my right hand" in verse 1 as a reference to the rule of the Messiah based on a reading of Isaiah 16:5. The Targum interprets verse 4 to say: "The LORD has sworn and will not turn aside, that you are appointed leader in the age to come." Yet, Yeshua implies that the phrase applies to himself. The "right hand" of God is the appropriate place for the Son of God because the right hand of God "spread out the heavens" (Isa 48:13). The "right hand" represents power and authority, and thus saving strength to deliver (Ex 15:6; Ps 16:8; 18:35; 20:6; 44:3; 60:5; 98:1; 108:6; 109:31; 118:15-16; 138:7). The seating of Yeshua, the Son of Man, in heaven is an important apostolic assertion (Acts 2:33; 5:31; 7:56; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1Pet 3:22; cf. Ps 80:17; Isa 16:5). 43 until I should place your enemies as a footstool of your feet."' Reference: Psalm 110:1; Matthew 22:44; Mark 12:36. until: Grk. heōs, adv. denoting a limit with either (1) a temporal meaning in reference to time or calendar, until; or (2) a terminal meaning in reference to a position or place, as far as. The first usage applies here. I should: Grk. an. See verse 18 above. place: Grk. tithēmi, aor. subj., to arrange for association with a site; lay, put, place or set. your: Grk. su, second person pronoun. enemies: pl. of Grk. echthros, adj., someone openly hostile or inimical toward another, properly an enemy. The term implies irreconcilable hostility, proceeding out of a "personal" hatred bent on inflicting harm (HELPS). as a footstool: Grk. hupopodion, a device for supporting one's feet when in a sitting position, a footstool. of your: Grk. su. feet: pl. of Grk. ho pous, the body part that is used for walking or running; the foot. The word picture represents total dominion (HELPS). The history of footstools has been dated to ancient Egypt (3200 B.C.) and were typically used by kings that sat on high thrones. The footstool of Tutankhyhahymin of Egypt was carved with pictures of his enemies. Other Pharaohs were portrayed with their feet on their enemies' heads ("Footstool," HBD). The declaration of the psalm alludes to the practice of conquerors who placed their feet on the necks of their defeated enemies. The source of the word picture is the ancient practice that followed the defeat of an enemy and first mentioned in Joshua. "When they brought these kings out to Joshua, Joshua called for all the men of Israel, and said to the chiefs of the men of war who had gone with him, "Come near, put your feet on the necks of these kings." So they came near and put their feet on their necks. Joshua then said to them, "Do not fear or be dismayed! Be strong and courageous, for thus the LORD will do to all your enemies with whom you fight." (Josh 10:24-25) David's prophecy indicates that there would be a space of time between the Messiah assuming his place at the right hand of God and the last day of the present age when the Messiah achieves his complete victory (cf. Matt 26:64; Rom 16:20; Heb 10:11-13). Yeshua confirmed this lengthy period to his disciples (Matt 24:36-42; Acts 1:6-7). That day of the Messiah will surely come and make an end of the enemies of Israel (Isa 13:9; 42:13; Ezek 30:3; Mic 5:9; Obad 1:15; Zeph 2:3; 3:15; Zech 12:9; Matt 26:64; Luke 1:71, 74; Rom 16:20; 2Th 1:6-11). All people and human systems will then be placed in subjection to the Messiah (1Cor 15:24-25; Php 2:10; Heb 2:8). Beware the Scribes, 20:45-47 45 Now while all the people were listening, he said to the disciples, Now: Grk. de, conj. while all: Grk. pas, adj. See verse 18 above. the people: Grk. ho laos. See verse 1 above. were listening: Grk. akouō, pres. part. See verse 16 above. Luke provides this reminder that Yeshua had a huge audience in the temple court, consisting of local residents and pilgrims visiting Jerusalem for Passover. he said: Grk. legō, aor. See verse 2 above. to the disciples: pl. of Grk. ho mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives, most often for followers of Yeshua of which there were many (including women). Discipleship means more than being a believer. See my article The Call of Discipleship. 46 "Beware of the scribes, the ones desiring to walk around in long robes, and loving respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, Reference: Matthew 23:6-7; Mark 12:38-39; Luke 14:7. Beware: Grk. prosechō (from pros, "towards" and echō, "to have"), pres. imp., 2p-pl., be on the alert or give full attention, which is used here of putting up one's guard; beware, take heed. The imperative mood depicts an entreaty in the sense of the Hebrew word shamar, to keep watch, to guard oneself against some danger or threat (Gen 24:6; Ex 10:28; Deut 4:9; 6:12; Tobit 4:12). of: Grk. apo, prep. See verse 10 above. The preposition stresses maintaining a separation. the scribes: pl. of Grk. ho grammateus. See verse 1 above. Yeshua now identifies eight character flaws. In Matthew's narrative the following deficiencies are also applied to the Pharisees, both of whom Yeshua refers to seven times as "hypocrites." (Matt 23:13-15, 23-29). the ones: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. desiring: Grk. thelō, pl. pres. part., to have a desire for something or have a purpose for something; will, wish, desire. The participle is a verbal adjective, so that the behavioral action describes something about the person. to walk around: Grk. peripateō, pres. inf., to engage in pedestrian activity; go about; walk about, walk around, walk. in: Grk. en, prep. long robes: pl. of Grk. stolē, robe, especially a long-flowing and stately robe. This was a robe worn by the elite, people of high station and wealth (HELPS). The scribes were thus fashion-conscious in order to impress. and: Grk. kai, conj. loving: Grk. phileō, pl. pres. part., to love or regard with affection, to like or be fond of, or to cherish inordinately. respectful greetings: pl. of Grk. aspasmos, salutation or greeting that conveys acknowledgment, favor, or blessing. in: Grk. en. the market places: pl. of Grk. ho agora, a place for gathering, especially of a marketplace as the center of civic life. The greeting referred to here is more than the customary Shalom ("peace"). Matthew specifies that these religious leaders liked to be addressed as Rabbi (lit. "my lord, my master"), an honorific title of respect exclusively used for Torah scholars (Stern 68). This is not unlike a seminary professor who complained to his class that a pastor did not address him as "Doctor." For the history of this title see the article "Rabbi" in the Jewish Encyclopedia. and: Grk. kai. chief seats: pl. of Grk. prōtokathedria, a place of honor at a special event or gathering; best seat. LSJ has "the first seat in a public place." The term denotes sitting in the front row. in: Grk. en. the synagogues: pl. of Grk. sunagōgē, a gathering-place and in particular the place at which Jews gathered for worship and learning, as well as the congregation that met there. The origin of the synagogue is not known for certain, but scholars generally date its beginning during the Babylonian exile. According to the Jewish philosopher Philo (20 B.C. - A.D. 50) synagogues were houses of prayer and schools of wisdom (On the Life of Moses II, 39). By the first century, synagogues, especially in the Diaspora, emerged as the central institution of Jewish life as a place where study, worship, exhortation, celebration, and various other kinds of meetings take place. Ceremonies were conducted in full view of the participants, with the masses of people no longer being relegated to outer courtyards, as was the case in the Jerusalem Temple (OCB 722). In contrast to the Sadducees who exercised supervision over the temple, Pharisees supervised the learning of Torah in the synagogue. and: Grk. kai. places of honor: Grk. prōtoklisia, a prominent reclining position at a dinner; place of honor. LSJ defines as "first place at table." at: Grk. en. banquets: pl. of Grk. ho deipnon, dinner or supper, especially a formal meal or feast usually held in the evening. At a dinner of a Sage and his disciples it was customary for the one next in rank to be on the Sage's left and the third in rank on his right (Berachot 46b). This criticism may point back to an occasion when Yeshua attended a banquet and he noted competition over choosing places close to the host (Luke 14:7). 47 who devour the houses of widows, and as a pretext pray at great length. These will receive greater condemnation." Reference: Matthew 23:14; Mark 12:40. who: pl. of Grk. hos, relative pronoun. See verse 17 above. devour: Grk. katesthiō, pres., to eat up, consume or devour. The verb is a word picture of ferociously consuming all the way down, i.e. with a rapacious, voracious appetite, leaving only ruination, without hope of recovery (HELPS). the houses: pl. of Grk. ho oikia may mean (1) a habitable structure, house; (2) fig. of a group within a house, household or family; or (3) fig. of property, wealth or goods (Thayer). The third meaning applies here. of widows: pl. of Grk. ho chēra, a woman bereft of her husband. The plural noun indicates a major social injustice. Geldenhuys suggests that the offense of the scribes against the widows was living on their kindheartedness and constantly insisting that they should give large temple gifts and contributions for public worship, contributions too high for their limited means (518). Jeremias suggests Yeshua likely refers to the habit of scribes sponging on the hospitality of people of limited means (114). The practice of motivating generosity by guilt is despicable, especially given the wealth of the temple establishment. Like the prophets before him Yeshua was rightly concerned about the exploitation of the poor, particularly widows, who were the most defenseless. and: Grk. kai, conj. as a pretext: Grk. prophasis, appearance or show that hides or conceals; pretext. The noun refers to a public show of piety. pray: Grk. proseuchomai, pres., to petition deity for some personal desire, to offer prayer. The verb generally refers to earnestly petitioning God for His help with respect to an urgent need. at great length: Grk. makros, adj., may mean (1) long in terms of duration of time; or (2) distant, far off or remote in spatial terms. The first meaning applies here. Yeshua did not condemn long prayers per se, since there are some lengthy prayers recorded in Scripture: Solomon (1Kgs 8:22-53), Jehoshaphat (2Chr 20:5-12), Ezra (Ezra 9:5-15), Nehemiah (Neh 1:4-11), Jeremiah (Jer 32:16-25), and Daniel (Dan 9:3-21). Moreover, Yeshua himself will offer a lengthy prayer after the Last Supper (John 17). The CJB translates the phrase "pray at great length" with "making a show of davvening at great length," a Yiddish term for prayer. Stern explains his usage of davvening: "The term usually refers to praying the liturgical prayers of the synagogue. Today’s traditional Jew davvens three times a day, adding extra prayers on Shabbat and festivals. In the synagogue the chazan (cantor) chants the first few words of each prayer or blessing, and each person recites the prayer softly at his own speed, until the cantor signals the end of that prayer by chanting its last few words. One can call attention to oneself by reciting the prayer loudly or with florid chanting which gives an appearance of deep piety. Although the specifics of first-century davvening were different, Yeshua here inveighs against such religiosity." (40) Yeshua qualifies his criticism by noting the intention of the prayer, i.e., praying in public places in such a way as to impress others (cf. Matt 6:5). They really were not trying to communicate with God. Even the Mishnah acknowledged that the regulations of the scribes regarding prayer were stricter than the Torah (Sanhedrin 10:5). These: pl. of Grk. houtos, demonstrative pronoun. will receive: Grk. lambanō, fut. mid., 3p-pl. See verse 21 above. greater: Grk. perissoteros, adj., exceeding a standard of abundance. The adjective is making a comparison indicating the receipt of something extra. condemnation: Grk. krima may refer to a judicial decision, decree or verdict, or a sentence of condemnation and the subsequent punishment itself. The statement implies a contrast with the resulting question, "greater than who?" and "greater than what?" Just as there are proportional rewards (Matt 25:14-23), so there seems to be proportional punishments. The essence of the contrast is that levels of spiritual knowledge come with commensurate responsibility. The scribes with their in-depth knowledge of Scripture would be more accountable than the masses without such exposure and education (cf. Jas 3:1).
Works Cited Alter: Robert Alter, The Book of Psalms: A Translation with Commentary. W.W. Norton & Co., 2007. Anderson: A.A. Anderson, Psalms 73-150. The New Century Bible Commentary. Marshall, Morgan & Scott, 1972. BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957. Barnes: Albert Barnes (1798-1870), Notes on the New Testament: Explanatory and Practical (1884). Online. BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online. Broyles: Craig C. Broyles, Psalms. New International Biblical Commentary. Hendrickson Publishers, 1999. Clarke: Adam Clarke (1762-1832), Commentary on the Holy Bible: Luke (1826). Online. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955. DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975. DSB: The Defenders Study Bible. World Publishing Co., 1995. [KJV with annotations by Dr. Henry M. Morris.] Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (3rd ed. 1886). Hendrickson Publishers, Inc., 1993. Online. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Farrar: Frederic W. Farrar (1831–1903), The Gospel According to Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online. Flusser: David Flusser, The Sage from Galilee: Rediscovering Jesus' Genius. 4th ed. William B. Eerdmans Pub. Co., 2007. Gale: Aaron M. Gale, Annotations on "Matthew," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. HBD: Trent C. Butler, ed., Holman Bible Dictionary. Broadman and Holman Publishers, 1991. Online. HELPS: The Discovery Bible New Testament: HELPS Word Studies. eds. Gleason L. Archer and Gary Hill. Moody Press, 1987, 2011. (Online at BibleHub.com) Jeremias: Joachim Jeremias, Jerusalem in the Time of Jesus. Fortress Press, 1975. Kasdan: Barney Kasdan, Matthew Presents Yeshua, King Messiah: A Messianic Commentary. Lederer Books, 2011. Kidner: Derek Kidner, Psalms 73―150: An Introduction and Commentary. InterVarsity Press, 1975. (Tyndale Old Testament Commentaries) Kohler: Rabbi Kaufmann Kohler (1843-1926), Pharisees. Jewish Encyclopedia, 1906. Online. Lane: William L. Lane, The Gospel According to Mark. William B. Eerdmans Pub. Co., 1974. (NICNT) Levine: Amy-Jill Levine, Annotations on "The Gospel According to Luke," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011. LSJ: Henry George Liddell and Robert Scott, A Greek-English Lexicon. Revised and augmented by Sir Henry Stuart Jones. Clarendon Press, 1940. Online. Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online. Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on The Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online. Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online. Wessel: Walter W. Wessel, Mark. Vol. 8, Expositor's Bible Commentary, Software version 2.6. Zondervan Corp, 1989-1999. Wilson: Marvin R. Wilson, Our Father Abraham. William B. Eerdmans Publishing Co., 1989. Young: Brad Young, Jesus the Jewish Theologian. Hendrickson Publishers, Inc., 1995. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2025 Blaine Robison. All rights reserved. |
