One day
This phrase sets the scene for a specific event in the life of Jesus. It emphasizes the historical reality of Jesus' ministry, grounding the narrative in a particular moment. The Greek word for "day" (ἡμέρα, hēmera) often signifies not just a 24-hour period but a divinely appointed time. This suggests that the events about to unfold are part of God's sovereign plan.

as Jesus was teaching
The act of teaching (διδάσκω, didaskō) is central to Jesus' ministry. In the Jewish tradition, teaching was a revered activity, often associated with rabbis and scholars. Jesus, however, taught with authority and wisdom that surpassed the religious leaders of His time, fulfilling the role of the ultimate Rabbi and Teacher.

the people
The Greek term used here (λαός, laos) refers to the common people, the general populace who were often marginalized by the religious elite. Jesus' ministry was inclusive, reaching out to all strata of society, emphasizing the accessibility of God's kingdom to everyone.

in the temple courts
The temple courts were the outer areas of the Temple in Jerusalem, a place bustling with activity and religious discourse. This setting underscores the public nature of Jesus' teaching and His challenge to the established religious order. The temple was the heart of Jewish worship and national identity, making it a significant backdrop for Jesus' message.

and proclaiming the gospel
The Greek word for "proclaiming" (εὐαγγελίζω, euangelizō) means to announce good news. The gospel (εὐαγγέλιον, euangelion) is the message of salvation through Jesus Christ. This proclamation is central to Jesus' mission, offering hope and redemption to a world in need.

the chief priests and scribes
These were the religious leaders responsible for maintaining the temple and interpreting the law. The chief priests were part of the Jewish aristocracy, while the scribes were experts in the Mosaic Law. Their presence indicates the growing tension between Jesus and the religious authorities, who felt threatened by His teachings.

together with the elders
The elders (πρεσβύτεροι, presbyteroi) were respected leaders within the Jewish community, often involved in decision-making and governance. Their involvement highlights the collective opposition of the Jewish leadership against Jesus, as they sought to protect their authority and traditions.

came up to Him
This phrase indicates a deliberate approach, suggesting confrontation. The religious leaders were not merely curious; they were intent on challenging Jesus. This encounter foreshadows the increasing conflict that would eventually lead to Jesus' crucifixion, fulfilling the prophetic scriptures about the Messiah's suffering.

and demanded
The Greek word used here is "εἶπον" (eipon), which is often translated as "said" or "demanded." This word indicates a strong request or command, reflecting the authoritative stance of the religious leaders. In the context of first-century Judea, the religious leaders held significant power and influence, and their demand was not merely a polite inquiry but a challenge to Jesus' authority. This reflects the tension between Jesus and the established religious order, as they were often threatened by His teachings and actions.

Tell us
The phrase "Tell us" is a direct command, emphasizing the urgency and insistence of the religious leaders. In the cultural context of the time, such a demand would have been seen as a challenge to one's honor and authority. The leaders were attempting to publicly question Jesus, hoping to undermine His influence among the people. This reflects a common tactic used by those in power to maintain control and suppress dissenting voices.

By what authority
The concept of "authority" (Greek: "ἐξουσία" - exousia) is central to this passage. In Jewish tradition, authority was derived from God and was often mediated through established religious structures, such as the priesthood or the Sanhedrin. By questioning Jesus' authority, the leaders were challenging His legitimacy and divine mandate. This question is pivotal in the Gospel narrative, as it highlights the divine authority of Jesus, which surpasses human institutions.

are You doing these things?
The phrase "these things" refers to Jesus' actions, particularly His teaching and the cleansing of the temple, which had just occurred. These actions were seen as radical and disruptive to the religious status quo. The leaders were concerned about the implications of Jesus' actions, which challenged their authority and the established religious practices. This question underscores the transformative nature of Jesus' ministry, which often confronted and overturned societal and religious norms.

Or who gave You this authority?
This part of the verse further emphasizes the challenge to Jesus' legitimacy. The leaders were seeking to discredit Him by questioning the source of His authority. In Jewish culture, authority was often passed down through lineage or granted by recognized religious figures. By asking this question, the leaders were attempting to expose Jesus as an unauthorized teacher. However, this also sets the stage for Jesus to reveal His divine authority, which comes directly from God, challenging the human-centered understanding of power and leadership.

I will also ask you one thing
In this passage, Jesus is responding to the chief priests and scribes who question His authority. The phrase "I will also ask you one thing" demonstrates Jesus' wisdom and strategic approach in dealing with His opponents. The Greek word for "ask" here is "ἐρωτήσω" (erōtēsō), which implies a formal inquiry or question. This reflects Jesus' authoritative yet calm demeanor, as He turns the challenge back on His questioners. Historically, this method of answering a question with a question was a common rabbinic teaching technique, showcasing Jesus' mastery of the cultural and religious context of His time.

He replied
The word "replied" indicates Jesus' direct engagement with those questioning Him. The Greek root "ἀποκριθείς" (apokritheis) suggests a thoughtful and deliberate response. This highlights Jesus' role as a teacher who is not only knowledgeable but also discerning in His interactions. In the broader scriptural context, Jesus' replies often reveal deeper truths and challenge the status quo, encouraging His listeners to think critically and reflect on their own beliefs and assumptions.

Now let me ask you
This phrase underscores Jesus' intention to lead His questioners into a deeper understanding. The use of "let me ask you" is a rhetorical strategy that invites participation and reflection. It is a call to engage in a dialogue rather than a monologue, emphasizing the relational aspect of Jesus' teaching. In the historical context, this approach would have been seen as both respectful and challenging, as it required the listeners to consider their own positions and the implications of their beliefs.

one thing
The focus on "one thing" suggests simplicity and clarity in Jesus' teaching. The Greek word "ἕν" (hen) for "one" emphasizes the singularity and importance of the question Jesus is about to pose. This reflects a common theme in Jesus' ministry, where He often distills complex theological and moral issues into a single, profound point. In the scriptural context, this approach is designed to cut through distractions and focus the listener's attention on what truly matters, encouraging a deeper understanding and commitment to the truth.

John’s baptism
This phrase refers to the baptism performed by John the Baptist, a pivotal figure in the New Testament who prepared the way for Jesus Christ. The Greek word for baptism, "βάπτισμα" (baptisma), signifies an immersion or submersion, symbolizing purification and repentance. John's baptism was a call to repentance and a precursor to the baptism of the Holy Spirit that Jesus would bring. Historically, John's baptism was a radical act, challenging the religious status quo and calling people to a new way of life in anticipation of the Messiah.

was it from heaven
The phrase "from heaven" is a Jewish idiom used to denote divine origin or authority. In this context, it questions whether John's baptism was ordained by God. The Greek word "οὐρανός" (ouranos) is used here, often translated as "heaven," and it implies a higher, divine source. This question challenges the religious leaders to consider the divine legitimacy of John's ministry, which they were reluctant to acknowledge due to its implications for their own authority.

or from men
This phrase contrasts divine authority with human origin. The Greek word "ἄνθρωπος" (anthrōpos) means "man" or "human," suggesting something that is of human invention or authority. By posing this question, Jesus highlights the tension between divine truth and human tradition. The religious leaders were caught in a dilemma, as acknowledging John's divine authority would validate Jesus' ministry, while denying it would alienate the people who revered John as a prophet.

They deliberated among themselves
This phrase indicates a private discussion among the religious leaders, suggesting a moment of internal conflict and decision-making. The Greek word used here, "συνελογίσαντο" (synelegizanto), implies a calculated reasoning or debate. This reflects the leaders' struggle to maintain authority and control in the face of Jesus' challenging questions. Historically, the religious leaders were often depicted as being more concerned with their status and power than with genuine spiritual truth. This moment of deliberation reveals their fear of losing influence over the people.

If we say
This phrase introduces a hypothetical scenario, showing the leaders' attempt to anticipate the consequences of their response. The Greek "ἐὰν εἴπωμεν" (ean eipōmen) suggests a conditional statement, highlighting their strategic thinking. This reflects their awareness of the precariousness of their position. In the broader scriptural context, it underscores the leaders' lack of sincerity and their focus on self-preservation rather than truth.

From heaven
Here, the phrase refers to divine authority or origin. The Greek "ἐξ οὐρανοῦ" (ex ouranou) is significant because it acknowledges a higher, spiritual source. The leaders' reluctance to affirm this option reveals their unwillingness to recognize Jesus' divine authority. Historically, acknowledging something as "from heaven" would have required them to submit to it, which they were not prepared to do. This phrase challenges readers to consider the source of true authority and the importance of aligning with divine truth.

He will say
This phrase anticipates a response from Jesus, indicating the leaders' fear of being trapped by their own words. The Greek "ἐρεῖ" (erei) suggests a future statement, showing their concern about the implications of their answer. This reflects their awareness of Jesus' wisdom and ability to reveal their hypocrisy. In the scriptural context, it highlights the leaders' lack of genuine faith and their focus on avoiding public embarrassment rather than seeking truth.

Why did you not believe him?
This question points to the leaders' failure to accept John the Baptist's message, which was a call to repentance and recognition of Jesus as the Messiah. The Greek "διὰ τί οὐκ ἐπιστεύσατε αὐτῷ" (dia ti ouk episteusate autō) challenges their unbelief and exposes their spiritual blindness. Historically, John was widely regarded as a prophet, and rejecting his message was a serious matter. This question serves as a reminder of the importance of faith and the consequences of rejecting God's messengers. It encourages readers to examine their own beliefs and openness to divine truth.

But if we say
This phrase introduces a hypothetical scenario, reflecting the internal deliberation of the religious leaders. The Greek word for "if" (ἐάν) indicates a conditional statement, showing their fear of the consequences of their potential answer. This highlights the leaders' concern for public opinion over truth, a recurring theme in the Gospels where human authority often conflicts with divine truth.

‘From men,’
The phrase "from men" contrasts with "from heaven" (mentioned in the previous verse), representing human origin versus divine origin. The leaders are contemplating attributing John's authority to human sources, which would undermine his prophetic role. This reflects a broader biblical theme where human wisdom is often at odds with divine revelation, as seen in 1 Corinthians 1:25, where God's foolishness is wiser than human wisdom.

all the people
This phrase emphasizes the collective belief of the Jewish populace. The Greek word for "people" (λαός) often refers to the common people, distinct from the religious elite. Historically, the Jewish people held prophets in high regard, and their collective conviction about John underscores the widespread recognition of his prophetic ministry, which the leaders feared to contradict.

will stone us
Stoning was a common form of execution for blasphemy or false prophecy in ancient Israel, as prescribed in Leviticus 24:16. The leaders' fear of being stoned indicates the seriousness with which the people regarded John's prophetic status. This fear reveals the leaders' awareness of their precarious position and the potential for violent backlash if they denied John's divine authority.

for they are convinced
The Greek word for "convinced" (πέπεισμαι) implies a strong persuasion or belief. This conviction among the people about John's prophetic role highlights the power of his ministry and the impact of his message. It also underscores the leaders' dilemma, as they are caught between their skepticism and the people's unwavering belief.

that John was a prophet
John the Baptist is recognized as a prophet, a role of significant importance in Jewish tradition. Prophets were seen as God's mouthpieces, delivering divine messages to the people. The acknowledgment of John as a prophet by the people aligns with the biblical narrative of God sending messengers to prepare the way for Jesus, as seen in Malachi 3:1. This recognition by the people contrasts with the religious leaders' reluctance to accept John's authority, highlighting their spiritual blindness and resistance to God's work.

So they answered
This phrase indicates a response from the religious leaders, specifically the chief priests, scribes, and elders, who were questioning Jesus' authority. The Greek word for "answered" is "apokrinomai," which implies a reply or response to a question or situation. In the context of the Gospels, this word often highlights the interaction between Jesus and those who challenge Him. Here, it underscores the leaders' inability or unwillingness to commit to a stance, reflecting their internal conflict and fear of losing authority or credibility among the people.

that they did not know
The phrase "did not know" is translated from the Greek "ouk oida," which means a lack of knowledge or understanding. This admission of ignorance is significant because it reveals the leaders' strategic evasion rather than a genuine lack of knowledge. Historically, the religious leaders were well-versed in the Scriptures and the signs of the times, yet their refusal to acknowledge the truth about John the Baptist's authority—and by extension, Jesus'—demonstrates their spiritual blindness and hard-heartedness. This phrase challenges believers to seek truth earnestly and to be honest in their spiritual inquiries.

where it was from
The word "where" in Greek is "pothen," which refers to the origin or source. The leaders' question about the origin of John's baptism was a test for Jesus, but their inability to answer reveals their fear of the crowd and their lack of spiritual discernment. The phrase "where it was from" points to the divine origin of John's ministry, which was a precursor to Jesus' own ministry. This highlights the importance of recognizing divine authority and the source of spiritual truth. In a broader scriptural context, it reminds believers to discern the origins of teachings and to align themselves with what is truly from God.

And Jesus replied
The phrase begins with Jesus' response, indicating a direct engagement with the religious leaders questioning Him. The Greek word for "replied" is ἀποκρίνομαι (apokrinomai), which means to answer or respond. This word suggests a thoughtful and deliberate response, highlighting Jesus' wisdom and authority. In the context of first-century Judea, where religious leaders held significant power, Jesus' ability to respond with authority underscores His divine wisdom and insight.

Neither will I tell you
Here, Jesus uses a form of negation, οὐδὲ (oude), meaning "neither" or "nor," to assert His refusal to answer the leaders' question. This phrase demonstrates Jesus' mastery over the situation, as He turns the challenge back on His challengers. The refusal to disclose His authority is not out of evasion but a strategic move to reveal the leaders' lack of sincerity and understanding. In a broader scriptural context, this reflects the theme of divine wisdom being hidden from those who are proud or self-righteous.

by what authority
The Greek word for "authority" is ἐξουσία (exousia), which denotes power, right, or jurisdiction. In the Jewish religious context, authority was a significant concept, often associated with divine sanction or rabbinical endorsement. Jesus' authority, however, transcends human institutions, as it is rooted in His divine nature and mission. This phrase challenges the religious leaders' understanding of authority, inviting readers to recognize Jesus' unique position as the Son of God.

I am doing these things
The phrase "I am doing" comes from the Greek word ποιέω (poieō), meaning to make or do. This verb indicates ongoing action, emphasizing Jesus' active role in His ministry. "These things" refers to His teachings, miracles, and actions that have stirred the leaders' questions. In the historical context, Jesus' actions were revolutionary, challenging the established religious norms and pointing to the coming of God's kingdom. This phrase invites believers to reflect on the transformative power of Jesus' ministry and His call to follow Him in faith and obedience.

He went on to tell the people this parable
This phrase introduces a parable, a teaching method frequently used by Jesus. The Greek word for "parable" is "παραβολή" (parabolē), which means a comparison or analogy. Parables were a common teaching tool in Jewish tradition, used to convey deep spiritual truths through simple, relatable stories. Jesus often used parables to reveal the mysteries of the Kingdom of God to those who were open to understanding, while concealing the truth from those who were hard-hearted or opposed to His message. This method of teaching invites listeners to engage deeply, reflecting on the account to uncover its meaning.

A man planted a vineyard
The "man" in this parable represents God, and the "vineyard" symbolizes Israel, a metaphor rooted in the Old Testament. In Isaiah 5:1-7, Israel is depicted as the vineyard of the Lord, planted and cared for with great attention. The act of planting signifies God's initiative and investment in His chosen people, establishing them with purpose and expectation. The vineyard imagery evokes themes of growth, fruitfulness, and divine care, reminding the audience of God's covenant relationship with Israel and His desire for them to bear spiritual fruit.

rented it out to some tenants
The "tenants" represent the religious leaders of Israel, entrusted with the care and spiritual leadership of God's people. The Greek word for "tenants" is "γεωργοῖς" (geōrgois), meaning farmers or husbandmen. This arrangement implies a responsibility to cultivate and produce fruit, reflecting the leaders' duty to guide the nation in faithfulness to God. The concept of renting suggests a temporary stewardship, highlighting the accountability of the leaders to God, the true owner of the vineyard.

and went away for a long time
This phrase indicates God's patience and the period of waiting for Israel to fulfill its purpose. The "long time" suggests God's enduring forbearance and the opportunity given to the leaders to demonstrate faithfulness. Historically, this can be seen in the centuries of prophetic messages and divine guidance provided to Israel, calling them back to righteousness. The patience of God is a recurring theme in Scripture, emphasizing His desire for repentance and reconciliation rather than immediate judgment.

At harvest time
This phrase sets the stage for the parable of the wicked tenants, indicating a time of expected fruitfulness and reward. In the agricultural society of ancient Israel, the harvest was a significant event, symbolizing the culmination of hard work and the provision of sustenance. Spiritually, "harvest time" often represents a period of divine judgment or fulfillment of God's promises. The Greek word used here, "καιρός" (kairos), implies an appointed time, suggesting God's sovereign timing in His dealings with humanity.

he sent a servant
The "he" refers to the owner of the vineyard, symbolizing God. The "servant" represents the prophets sent by God to Israel throughout history. The Greek word for servant, "δοῦλος" (doulos), implies one who is under authority, emphasizing the role of prophets as messengers of God's will. This reflects the historical context of Israel's repeated rejection of God's messengers, as seen throughout the Old Testament.

to the tenants
The "tenants" symbolize the leaders of Israel, particularly the religious authorities responsible for guiding the people in faithfulness to God. The Greek term "γεωργοῖς" (georgois) refers to those who work the land, indicating their responsibility to cultivate and produce fruit. This highlights the expectation that Israel's leaders should have been faithful stewards of God's vineyard, nurturing spiritual growth and obedience among the people.

to collect his share of the fruit of the vineyard
This phrase underscores the owner's rightful expectation of receiving the fruits of his investment. The "fruit" symbolizes the spiritual fruits of righteousness and justice that God expected from Israel. The Greek word "καρπός" (karpos) is often used metaphorically in Scripture to denote the results of one's actions or character. This expectation aligns with the biblical theme of accountability, where God seeks the fruits of faithfulness and obedience from His people.

But the tenants beat him
This violent reaction of the tenants represents Israel's historical mistreatment and rejection of the prophets. The Greek word "ἔδειραν" (edeiran) means to strike or beat, indicating a severe and hostile response. This reflects the tragic pattern of Israel's leaders resisting God's call to repentance and righteousness, as documented in the prophetic books of the Old Testament.

and sent him away empty-handed
The phrase "empty-handed" signifies the tenants' complete refusal to acknowledge the owner's rights or to fulfill their obligations. The Greek term "κενός" (kenos) means empty or void, symbolizing the spiritual barrenness and rebellion of the tenants. This act of sending the servant away without any fruit highlights the broader theme of Israel's failure to produce the spiritual fruits that God desired, despite His patient and persistent outreach through the prophets.

He sent another servant
This phrase indicates the persistence and patience of the landowner, who represents God. The Greek word for "sent" is "ἀπέστειλεν" (apesteilen), which is often used in the New Testament to describe the sending of prophets or messengers by God. This reflects God's continuous effort to reach out to His people despite their repeated rejections. Historically, this aligns with the numerous prophets sent to Israel, who were often mistreated or ignored.

but they beat him
The word "beat" comes from the Greek "δερόντες" (derontes), which implies a physical assault. This reflects the violent rejection of God's messengers by the people. In a historical context, many prophets faced physical persecution, as seen in the lives of Jeremiah and others. This phrase underscores the hostility and resistance of the people towards divine messages.

and treated him shamefully
The Greek word "ἀτιμάσαντες" (atimāsantes) means to dishonor or disgrace. This goes beyond physical violence to include verbal abuse and humiliation. It highlights the contempt and disrespect shown towards God's messengers. In a broader scriptural context, this reflects the world's general disdain for God's truth and those who proclaim it.

sending him away empty-handed
The phrase "empty-handed" translates from the Greek "κενόν" (kenon), meaning without any fruit or result. This signifies the rejection of the message and the refusal to acknowledge or repent. In the parable, it illustrates the fruitlessness of the people's response to God's overtures. Historically, this mirrors Israel's failure to heed the prophets' calls for repentance and righteousness.

Then he sent a third
This phrase indicates the persistence and patience of the landowner, who represents God in this parable. The Greek word for "sent" (ἀπέστειλεν, apesteilen) is often used in the New Testament to describe the sending of prophets or apostles. This reflects God's continual outreach to His people, despite their repeated rejections. Historically, this can be seen as a reference to the numerous prophets sent to Israel, who were often ignored or mistreated. The "third" servant symbolizes the culmination of God's attempts to reach His people, emphasizing His longsuffering nature and desire for reconciliation.

but they wounded him also
The Greek word for "wounded" (τραυματίσαντες, traumatisantes) suggests a physical and violent rejection. This act of wounding is symbolic of the harsh treatment and persecution faced by God's messengers throughout history. In a broader scriptural context, this reflects the spiritual blindness and hardness of heart that can lead people to reject divine truth. The historical context of Israel's treatment of prophets like Jeremiah and Zechariah underscores the tragic pattern of resistance to God's message.

and threw him out
The act of throwing out the servant signifies a complete and utter rejection. The Greek word used here (ἐξέβαλον, exebalon) implies a forceful expulsion, highlighting the severity of the rejection. This mirrors the ultimate rejection of Jesus Christ, who was cast out and crucified outside the city of Jerusalem. In a spiritual sense, this phrase serves as a warning against the dangers of rejecting God's messengers and, ultimately, His Son. It calls believers to self-examination and to ensure that they are receptive to God's word and His messengers.

Then the owner of the vineyard said
This phrase introduces us to the central figure in this parable, the "owner of the vineyard." In the context of the parable, the owner represents God, who is sovereign over all creation. The vineyard is often symbolic of Israel, as seen in Isaiah 5:1-7, where God’s people are depicted as a vineyard. The Greek word for "owner" is "kyrios," which can also mean "lord" or "master," emphasizing God's authority and rightful ownership over His people and creation. This sets the stage for understanding the divine patience and justice that will unfold in the narrative.

‘What shall I do?
This rhetorical question reflects the deliberation and patience of the owner. It is not a question of uncertainty but rather a demonstration of the owner's willingness to exhaust all measures to reach a resolution. In the broader biblical context, it echoes God's long-suffering nature and His desire for repentance rather than judgment, as seen in 2 Peter 3:9. The Greek phrase "Ti poiēsō?" indicates a moment of decision, highlighting the gravity of the situation and the owner's deep concern for the vineyard.

I will send my beloved son
The phrase "my beloved son" is rich with theological significance. The Greek word for "beloved" is "agapētos," which denotes a deep, unconditional love. This is the same term used at Jesus' baptism and transfiguration (Luke 3:22, 9:35), underscoring the unique and cherished relationship between the Father and the Son. In the historical context of the parable, sending the son represents the ultimate act of reaching out to the tenants, symbolizing God sending Jesus to His people. This act is a profound demonstration of God's love and the high value He places on reconciliation.

Perhaps they will respect him
The word "perhaps" introduces a note of hope and possibility. It reflects the owner's optimism and the chance for redemption, despite previous rejections. The Greek word "tacha" suggests a hopeful expectation, though not a certainty. This highlights the free will of the tenants and the opportunity for them to choose a different path. The term "respect" in Greek is "entrepō," meaning to turn in shame or reverence. It implies a call to repentance and acknowledgment of the son’s authority, mirroring the call to recognize and honor Christ as the Son of God.

But when the tenants saw the son
In this parable, the "tenants" represent the religious leaders of Israel, who were entrusted with the care of God's people. The Greek word for "tenants" is "γεωργοί" (geōrgoi), meaning farmers or vine-dressers, indicating their role as caretakers. The "son" symbolizes Jesus Christ, the Son of God. The tenants' recognition of the son signifies their awareness of Jesus' divine authority and messianic identity, yet they choose to reject Him. This reflects the historical context of the Jewish leaders' opposition to Jesus, despite the clear signs of His divine mission.

they discussed it among themselves
The phrase "discussed it among themselves" indicates a deliberate and premeditated decision. The Greek word "διαλογίζομαι" (dialogizomai) suggests a reasoning or plotting, highlighting the tenants' conscious choice to conspire against the son. This mirrors the historical plotting of the Pharisees and Sadducees against Jesus, as recorded in the Gospels. It underscores the sinful nature of humanity, which often chooses self-interest over divine truth.

and said, 'This is the heir
The acknowledgment "This is the heir" reveals the tenants' understanding of the son's rightful claim. The Greek word "κληρονόμος" (klēronomos) means heir, one who receives an inheritance. This recognition of Jesus as the heir to God's promises and kingdom is significant. It reflects the scriptural truth that Jesus is the fulfillment of God's covenant with Israel, the rightful King and Messiah. Yet, despite this recognition, the tenants' response is one of rebellion rather than submission.

Let us kill him
The phrase "Let us kill him" is a chilling declaration of intent. The Greek verb "ἀποκτείνω" (apokteinō) means to kill or destroy. This reflects the ultimate rejection and crucifixion of Jesus by the religious leaders. It is a stark reminder of the depth of human sinfulness and the lengths to which people will go to maintain power and control. Historically, this foreshadows the events leading to Jesus' crucifixion, where the leaders sought to eliminate Him to preserve their authority.

and the inheritance will be ours
The tenants' belief that "the inheritance will be ours" reveals their misguided understanding and greed. The Greek word "κληρονομία" (klēronomia) refers to an inheritance or possession. This reflects the religious leaders' desire to maintain their control over the people and the temple, believing they could usurp God's authority. It serves as a warning against the dangers of pride and the illusion of self-sufficiency, reminding believers that true inheritance comes only through Christ.

So they threw him out of the vineyard and killed him
So they threw him out
This phrase indicates a deliberate and forceful action taken by the tenants. The Greek word for "threw" (ἐξέβαλον, exebalon) suggests a violent expulsion. In the context of the parable, this act symbolizes the rejection of God's messengers by the people of Israel. Historically, prophets were often rejected and mistreated, as seen in the accounts of Jeremiah and others. This action foreshadows the ultimate rejection of Jesus by the religious leaders of His time.

of the vineyard
The "vineyard" is a metaphor for Israel, a common symbol in the Old Testament (Isaiah 5:1-7). It represents God's chosen people and His kingdom. The vineyard is a place of expected fruitfulness and care, yet it becomes a place of rebellion and violence. This imagery underscores the responsibility and privilege given to Israel, and their failure to produce the fruits of righteousness.

and killed him
The culmination of the tenants' rebellion is the murder of the son, representing Jesus Christ. The Greek word for "killed" (ἀπέκτειναν, apekteinan) is stark and final, indicating the severity of their actions. This reflects the historical reality of Jesus' crucifixion, where He was rejected and put to death by those He came to save. Theologically, this act fulfills the prophecy of the suffering servant in Isaiah 53 and highlights the depth of human sinfulness and the extent of God's redemptive plan through the sacrifice of His Son.

He will come and kill those tenants
In this phrase, Jesus is concluding the parable of the wicked tenants. The "He" refers to the owner of the vineyard, symbolizing God. The Greek word for "come" is "ἔρχομαι" (erchomai), which implies an arrival with purpose and authority. This coming is not just a physical arrival but a decisive intervention in the affairs of the tenants, representing God's judgment. The "kill" (Greek: "ἀποκτείνω" - apokteino) is a strong term indicating the severity of the judgment. It reflects the ultimate consequence of persistent rebellion against God. The "tenants" are the religious leaders of Israel, who have rejected the prophets and, ultimately, Jesus Himself. Historically, this reflects the judgment that would come upon Israel for their rejection of the Messiah, culminating in the destruction of Jerusalem in AD 70.

and will give the vineyard to others
The "vineyard" symbolizes the Kingdom of God, a common metaphor in Jewish literature for God's people and His blessings. The Greek word "ἀμπελῶνα" (ampelona) is used here, emphasizing the care and cultivation God has invested in His people. The "others" refers to the Gentiles and those who would accept Christ, indicating the opening of God's Kingdom to all nations. This was a radical shift in the understanding of God's covenant, moving from an exclusive focus on Israel to an inclusive invitation to all who believe in Jesus. This transfer of stewardship is a fulfillment of God's promise to bless all nations through Abraham's seed (Genesis 12:3).

When the people heard this, they said, 'May such a thing never happen!'
The reaction of the people, "May such a thing never happen!" (Greek: "Μὴ γένοιτο" - Me genoito), is a strong expression of denial or horror. It reflects their shock and disbelief at the idea of God's judgment and the inclusion of the Gentiles. This phrase is an emotional response, showing their attachment to the status quo and their misunderstanding of God's broader plan of salvation. Historically, this reaction mirrors the resistance Jesus faced from the Jewish leaders and people who could not accept the radical nature of His message. It serves as a warning against complacency and the danger of rejecting God's unfolding plan.

But Jesus looked directly at them
This phrase emphasizes the intentional and penetrating gaze of Jesus. The Greek word for "looked directly" is "emblepo," which conveys a deep, discerning look. Jesus is not merely glancing; He is engaging with the hearts and minds of His listeners. This direct look signifies His authority and the seriousness of His forthcoming message. In a historical context, this moment is charged with tension, as Jesus is addressing the religious leaders who are questioning His authority. His gaze is both a challenge and an invitation to understand the truth He is about to reveal.

and said
The act of speaking here is significant. Jesus, the Word made flesh, uses His words to convey divine truth. The Greek word "lego" is used, which means to speak or to say. This is not just casual conversation; it is a declaration of profound truth. In the scriptural context, Jesus often uses parables and direct statements to reveal the mysteries of the Kingdom of God. His words are life-giving and authoritative, demanding a response from His audience.

Then what is the meaning of that which is written
Jesus refers to the Scriptures, highlighting their divine authority and eternal relevance. The phrase "that which is written" underscores the importance of the written Word of God. In the Jewish tradition, the Scriptures were revered as the ultimate source of truth and guidance. By asking about the meaning, Jesus is inviting His listeners to delve deeper into the Scriptures, to seek understanding beyond the surface. This question challenges the religious leaders to reconsider their interpretation and understanding of the prophetic writings.

‘The stone the builders rejected
This phrase is a direct quotation from Psalm 118:22, a messianic psalm. The "stone" symbolizes Jesus Himself, and the "builders" represent the religious leaders of Israel who failed to recognize Him as the Messiah. The Greek word for "rejected" is "apodokimazo," meaning to reject after testing. Historically, builders would discard stones that did not fit their plans, yet this rejected stone is chosen by God for a pivotal role. This rejection is prophetic of Jesus' crucifixion, where He was rejected by His own people.

has become the cornerstone
The cornerstone is the most crucial stone in a building, providing stability and alignment. The Greek word "kephale gonias" refers to the chief cornerstone, essential for the structure's integrity. In the context of Jesus' ministry, this signifies His foundational role in the new covenant and the Church. Despite being rejected, Jesus is exalted by God, becoming the foundation of salvation for all who believe. This transformation from rejection to exaltation is central to the Christian faith, illustrating God's redemptive power and sovereignty.

Everyone who falls
The phrase "everyone who falls" suggests a universal principle applicable to all individuals. In the Greek, the word for "falls" is "piptō," which implies a stumbling or a failure to stand firm. This can be seen as a metaphor for those who encounter Christ, the cornerstone, and fail to recognize His authority and divinity. Historically, this reflects the Jewish leaders' rejection of Jesus as the Messiah, a theme prevalent throughout the Gospels. Spiritually, it serves as a warning to all who encounter the truth of Christ but choose to reject it, leading to spiritual brokenness.

on this stone
The "stone" here is a direct reference to Jesus Christ, often depicted as the cornerstone in biblical literature. The Greek word "lithos" is used, which can mean a stone of stumbling or a foundational stone. In the context of first-century Judea, a cornerstone was the principal stone placed at the corner of a building, ensuring its alignment and stability. Jesus, as the cornerstone, is essential for the spiritual edifice of the Church. Theologically, this emphasizes Christ's role as the foundation of faith, and the necessity of aligning one's life with His teachings.

will be broken to pieces
The phrase "will be broken to pieces" uses the Greek word "sunthlaō," which conveys a sense of shattering or being dashed to pieces. This imagery suggests the consequences of rejecting Christ, leading to spiritual ruin. Historically, this can be seen in the destruction of Jerusalem in AD 70, a judgment upon those who rejected Jesus. On a personal level, it speaks to the inner turmoil and fragmentation that occurs when one resists the transformative power of Christ's love and truth.

but he on whom it falls
This part of the verse introduces a contrast with the previous clause. The Greek word "epipiptō" means to fall upon or to crush. This implies a more severe judgment than merely stumbling. Theologically, it suggests the finality of divine judgment upon those who persist in their rejection of Christ. It is a sobering reminder of the ultimate accountability every soul has before God.

will be crushed
The word "crushed" comes from the Greek "likmaō," meaning to grind to powder or to utterly destroy. This denotes the complete and irreversible nature of judgment for those who oppose Christ. In a historical context, it reflects the fate of those who opposed God's purposes throughout biblical history. Spiritually, it serves as a powerful call to repentance, urging individuals to embrace Christ as Savior to avoid the dire consequences of eternal separation from God.

When the scribes and chief priests realized
The "scribes and chief priests" were influential religious leaders in Jewish society. The scribes were experts in the Law of Moses, responsible for teaching and interpreting the Scriptures. The chief priests, including the high priest, were leaders in the temple worship and sacrificial system. Their realization indicates a moment of clarity and conviction, as they understood Jesus' parable was directed at them. This awareness is significant, as it shows their recognition of Jesus' authority and insight, yet their hearts remained hardened.

that He had spoken this parable against them
The parable in question is the Parable of the Wicked Tenants, which Jesus used to illustrate the rejection of God's messengers and ultimately His Son. The phrase "against them" highlights the direct confrontation and indictment of the religious leaders' hypocrisy and failure to lead the people in true worship. This parable serves as a prophetic warning, echoing the Old Testament prophets who often spoke against the leaders of Israel for their unfaithfulness.

they sought to arrest Him that very hour
Their immediate desire to arrest Jesus reveals their hostility and the threat they felt from His teachings. The phrase "that very hour" underscores the urgency and intensity of their reaction. This reflects the growing tension between Jesus and the religious authorities, who saw Him as a challenge to their power and influence. Historically, this moment is pivotal, as it sets in motion the events leading to Jesus' crucifixion.

but they were afraid of the people
The fear of the people indicates the popularity and support Jesus had among the common folk. The religious leaders were cautious, knowing that any action against Jesus could incite unrest or rebellion. This fear is rooted in their understanding of the political and social dynamics of the time, where the Roman authorities were quick to suppress any disturbance. It also highlights the leaders' lack of moral courage, as they were more concerned with maintaining their status and control than seeking truth and justice.

So they watched Him closely
The Greek word for "watched" here is "παρατηρέω" (paratēreō), which implies a careful and insidious observation. This was not a casual glance but a deliberate and intense scrutiny. Historically, this reflects the growing tension between Jesus and the religious leaders. They were threatened by His teachings and influence, and their surveillance was a calculated effort to find fault. This phrase reminds us of the vigilance of those who oppose truth, and it calls believers to be equally vigilant in their faith and discernment.

and sent spies
The term "spies" comes from the Greek "ἐγκαθέτους" (enkathétous), meaning those who are secretly planted or suborned. This indicates a covert operation, highlighting the deceitful and underhanded tactics of the religious leaders. In a broader scriptural context, this reflects the spiritual warfare that believers face, where the enemy often uses deception. It serves as a reminder to be wise and discerning, as Jesus Himself advised His followers to be "shrewd as serpents and innocent as doves" (Matthew 10:16).

who pretended to be sincere
The Greek word "ὑποκρινομαι" (hypokrinomai) is used here, which is the root of the English word "hypocrite." It means to feign or pretend. This highlights the duplicity of the spies, who masked their true intentions with a facade of righteousness. This is a powerful reminder of the dangers of hypocrisy, which Jesus frequently condemned. It calls believers to genuine faith and integrity, living authentically before God and others.

They hoped to catch Him in His words
The phrase "catch Him" translates from the Greek "ἐπιλάβωμαι" (epilabomai), which conveys the idea of seizing or trapping. This reflects the malicious intent of the religious leaders, who sought to ensnare Jesus through His own teachings. Historically, this was a common tactic used against those who challenged the status quo. For believers, it underscores the importance of being grounded in truth and wisdom, as Jesus was, to withstand such traps.

in order to hand Him over
The phrase "hand Him over" is from the Greek "παραδῶσιν" (paradōsin), which means to deliver or betray. This foreshadows the eventual betrayal of Jesus by Judas Iscariot. It highlights the ultimate goal of the religious leaders: to remove Jesus by any means necessary. This serves as a sobering reminder of the cost of discipleship and the reality of persecution for those who stand for truth.

to the rule and authority of the governor
The "rule and authority" refers to the Roman governance, specifically Pontius Pilate, the governor of Judea. The Greek words "ἀρχή" (archē) and "ἐξουσία" (exousia) denote power and jurisdiction. This reflects the political dynamics of the time, where the religious leaders sought to use Roman authority to achieve their ends. It reminds believers of the complex interplay between spiritual and worldly powers and the sovereignty of God over all authorities.

So the spies questioned Him
This phrase introduces the context of the verse, where the religious leaders sent spies to trap Jesus in His words. The Greek word for "spies" (ἐγκαθέτους, egkathetous) implies individuals who are secretly planted or suborned to gather information. Historically, this reflects the tension between Jesus and the religious authorities, who felt threatened by His teachings and influence. The act of questioning was not for genuine understanding but to find grounds for accusation.

Teacher
The spies address Jesus with a term of respect, "Teacher" (Διδάσκαλε, Didaskale), acknowledging His role as a rabbi or instructor. This title, while respectful, is used here with a sense of irony or deceit, as their intentions were not to learn but to entrap. In the broader scriptural context, Jesus is often called "Teacher" by those who recognize His authority and wisdom, contrasting with the insincerity of the spies.

we know that You speak and teach what is right
This phrase is a form of flattery, acknowledging Jesus' reputation for truthfulness and moral integrity. The Greek word for "right" (ὀρθῶς, orthōs) means correctly or rightly, suggesting an alignment with divine truth. Historically, this acknowledgment of Jesus' teaching aligns with the broader Gospel narrative, where even His adversaries recognize His authority and the truth of His message.

and that You show no partiality
The phrase highlights Jesus' impartiality, a key aspect of His ministry. The Greek term for "partiality" (προσωπολημψία, prosōpolēmpsia) refers to favoritism or bias. In the historical and cultural context of first-century Judea, where social and religious hierarchies were pronounced, Jesus' impartiality was revolutionary, demonstrating God's equal love and justice for all people.

but teach the way of God in accordance with the truth
This concluding phrase affirms Jesus' role as a divine teacher. The "way of God" (ὁδὸν τοῦ Θεοῦ, hodon tou Theou) refers to the path of righteousness and divine will. The emphasis on "truth" (ἀληθείας, alētheias) underscores the authenticity and divine origin of Jesus' teachings. Scripturally, this aligns with Jesus' self-identification as "the way, the truth, and the life" (John 14:6), emphasizing His unique role in revealing God's will to humanity.

Is it lawful
This phrase introduces a question of legality and morality, which is central to the Jewish understanding of the Law (Torah). The Greek word used here is "ἔξεστιν" (exestin), which implies not just legal permission but also moral appropriateness. In the context of first-century Judea, the Jewish people were under Roman occupation, and questions of law often involved navigating both Jewish and Roman legal systems. This question is a trap, designed to force Jesus into a political or religious misstep.

for us
The phrase "for us" indicates the personal and communal implications of the question. It reflects the tension between the Jewish identity and Roman rule. The "us" refers to the Jewish people, who were seeking guidance on how to live faithfully under foreign domination. This highlights the broader struggle of maintaining religious integrity while under political oppression.

to pay taxes
Taxes were a tangible symbol of Roman authority and oppression. The Greek word "φόρον" (phoron) refers specifically to a tribute tax, which was a constant reminder of subjugation. For the Jewish people, paying taxes to Caesar was not just a financial burden but also a theological dilemma, as it could be seen as acknowledging the sovereignty of a pagan ruler over God.

to Caesar
Caesar represents the Roman Empire and its claim to ultimate authority. The use of "Καίσαρι" (Kaisari) is significant because it personalizes the empire's power in the figure of the emperor. For Jews, who believed in the sovereignty of God alone, the idea of paying tribute to Caesar was fraught with religious implications. This question challenges Jesus to address the tension between earthly and divine authority.

or not?
The phrase "or not?" underscores the binary nature of the question, leaving no room for nuance. It is a classic example of a dilemma intended to trap Jesus. If He says "yes," He risks alienating His Jewish followers who resent Roman rule. If He says "no," He could be accused of sedition against Rome. This question is a test of Jesus' wisdom and ability to navigate complex socio-political issues without compromising His mission.

But Jesus
The phrase "But Jesus" introduces a contrast, often highlighting a pivotal moment in the narrative. In the Greek, "Iēsous" (Ἰησοῦς) is the name for Jesus, which is derived from the Hebrew "Yeshua," meaning "Yahweh is salvation." This emphasizes Jesus' divine mission and identity as the Savior. The use of "But" indicates a shift in the scene, where Jesus, with divine insight, is about to address a situation with wisdom and authority.

saw through
The Greek word used here is "katanoeō" (κατανοέω), which means to perceive, understand, or discern. This word suggests a deep, penetrating insight that goes beyond mere observation. Jesus' ability to "see through" the situation underscores His omniscience and His ability to understand the hearts and intentions of people. This divine insight is a recurring theme in the Gospels, where Jesus often perceives the true motives of those around Him.

their duplicity
The term "duplicity" refers to deceitfulness or double-dealing. In the Greek, the word "panourgia" (πανουργία) is used, which can be translated as craftiness or cunning. This highlights the malicious intent of the questioners, who were attempting to trap Jesus with their questions. Historically, this reflects the ongoing tension between Jesus and the religious leaders of His time, who often sought to undermine His authority and teachings.

and said to them
The phrase "and said to them" introduces Jesus' response. The Greek word "eipon" (εἶπον) is used for "said," which is a common term for speaking or declaring. This phrase sets the stage for Jesus' authoritative and wise reply. In the context of the Gospels, Jesus' words are often transformative, offering truth and clarity in situations of confusion or deceit. His responses are not only answers to the immediate questions but also profound teachings that reveal deeper spiritual truths.

Show Me a denarius
In this phrase, Jesus begins His response to the Pharisees and Herodians who are attempting to trap Him with a question about paying taxes to Caesar. The "denarius" was a Roman coin, equivalent to a day's wage for a laborer, and it bore the image of the emperor. By asking for a denarius, Jesus is drawing attention to the physical representation of Roman authority and the economic system in place. The use of the denarius highlights the pervasive influence of Roman rule in Judea and sets the stage for Jesus' profound teaching on the relationship between earthly and divine obligations.

Whose image and inscription are on it?
Here, Jesus asks a question that seems simple but is loaded with deeper meaning. The "image" refers to the likeness of Caesar, which was a common practice for rulers to assert their authority and divine status. The "inscription" would typically declare the emperor's titles and divine claims. In the context of Jewish law, which forbade graven images, the presence of Caesar's image on the coin would have been a stark reminder of the tension between Roman occupation and Jewish religious identity. Jesus' question forces His listeners to confront the reality of their political and spiritual situation.

Caesar's, they answered
The response of the Pharisees and Herodians acknowledges the obvious fact that the coin belongs to Caesar. This admission is crucial because it sets up Jesus' teaching on the proper relationship between civic duty and spiritual devotion. By recognizing Caesar's image and inscription, they inadvertently affirm the legitimacy of Roman authority over temporal matters, which Jesus will use to illustrate a greater spiritual truth.

So give to Caesar what is Caesar's
Jesus' statement here is both practical and profound. The phrase "give to Caesar what is Caesar's" suggests a recognition of the legitimacy of secular authority in its proper sphere. The Greek word for "give" (ἀπόδοτε, apodote) implies a sense of obligation or duty. Jesus acknowledges that there are certain responsibilities that come with living under a government, such as paying taxes. However, His statement also implies that these obligations are limited to what belongs to the earthly realm.

and to God what is God's
This concluding phrase elevates the discussion to a higher plane. While the coin bears Caesar's image, humanity bears the image of God (Genesis 1:27). Therefore, the ultimate allegiance of every person is to God, who is the Creator and Sustainer of all. The Greek word for "God" (Θεῷ, Theō) emphasizes the divine nature and authority of God over all creation. Jesus is teaching that while we have duties to earthly authorities, our primary devotion and worship belong to God alone. This statement challenges His listeners to consider what it means to live as citizens of God's kingdom while navigating the complexities of earthly governance.

So He told them
This phrase introduces the response of Jesus to a question posed by the Pharisees and Herodians. The context is crucial here, as Jesus is addressing a trap set by these groups to ensnare Him in His words. The Greek word for "told" (εἶπεν, eipen) indicates a deliberate and authoritative response. Jesus, as the divine teacher, speaks with wisdom that transcends human cunning. This moment reflects His role as the ultimate source of truth and authority.

Give to Caesar
The word "give" (ἀπόδοτε, apodote) in Greek implies a sense of obligation or duty. It is not merely a suggestion but a command to fulfill one's responsibilities. "Caesar" refers to the Roman emperor, representing the secular authority of the time. This phrase acknowledges the legitimacy of governmental authority and the Christian duty to respect and fulfill civic responsibilities. Historically, this reflects the Roman occupation of Judea and the complex relationship between the Jewish people and their Roman rulers.

what is Caesar’s
This phrase emphasizes the distinction between secular and divine obligations. The use of "what is Caesar’s" suggests that certain aspects of life, such as taxes and civic duties, fall under the jurisdiction of earthly authorities. It acknowledges the reality of living within a societal structure and the necessity of participating in its functions. This reflects the broader biblical principle of respecting and submitting to governing authorities as instituted by God (Romans 13:1-7).

and to God
The conjunction "and" (καί, kai) serves as a pivotal transition, highlighting the dual nature of the obligations being discussed. "To God" shifts the focus from earthly to divine responsibilities. This phrase underscores the ultimate allegiance of believers to God, who is the supreme authority over all creation. It reflects the biblical teaching that while Christians live in the world, their primary loyalty is to God and His commandments.

what is God’s
This concluding phrase encapsulates the heart of Jesus' teaching. "What is God’s" refers to everything that belongs to God, including worship, obedience, and the entirety of one's life. The Greek word for "what" (τὰ, ta) implies all-encompassing ownership. This phrase calls believers to recognize that their lives, talents, and resources are ultimately God's and should be dedicated to His service. It serves as a reminder of the comprehensive nature of God's claim on His creation and the call to live a life of holiness and devotion.

And they were unable to trap Him
This phrase highlights the intent of the religious leaders who sought to ensnare Jesus with His own words. The Greek word for "trap" (ἐπιλάβωσιν) conveys a sense of seizing or capturing, akin to a hunter capturing prey. Historically, the religious leaders were threatened by Jesus' growing influence and sought to undermine His authority. This reflects the broader spiritual battle between truth and deception, where Jesus, embodying divine wisdom, consistently evades their snares.

in His words
The phrase underscores the power and authority of Jesus' speech. In the Greek, "words" (λόγος) is not merely about spoken language but encompasses the divine reason and wisdom inherent in Christ. Throughout Scripture, Jesus' words are life-giving and authoritative, echoing the creative power of God's word in Genesis. This moment illustrates the futility of human cunning against divine wisdom.

before the people
This indicates the public nature of the confrontation. The religious leaders' intent was to discredit Jesus publicly, yet their failure only served to elevate His standing among the people. Historically, public discourse was a critical aspect of Jewish culture, where teaching and debate were common in synagogues and public spaces. Jesus' ability to navigate these challenges publicly affirmed His role as a teacher and prophet.

and astonished at His answer
The word "astonished" (θαυμάζω) in Greek conveys a sense of wonder and amazement. Jesus' response was not only unexpected but also profound, leaving His challengers in awe. This reaction is consistent with other instances in the Gospels where Jesus' wisdom and authority left listeners amazed. It reflects the divine insight that transcends human understanding, pointing to Jesus' identity as the Son of God.

they fell silent
The silence of the religious leaders signifies their defeat and inability to counter Jesus' wisdom. In the cultural context, silence often indicated acknowledgment of a superior argument or truth. This moment of silence is emblematic of the ultimate triumph of truth over deceit. It serves as a reminder of the power of divine wisdom to silence opposition and bring peace, as echoed in Psalm 46:10, "Be still, and know that I am God."

Then
The word "then" serves as a transitional marker, indicating a sequence of events. In the context of Luke 20, Jesus is in Jerusalem, teaching in the temple courts. This word connects the ongoing narrative, showing that the encounter with the Sadducees follows previous interactions with other religious leaders. It highlights the continuous scrutiny Jesus faced from various Jewish sects.

some of the Sadducees
The Sadducees were a Jewish sect known for their aristocratic status and priestly lineage. They held significant power in the Sanhedrin, the Jewish ruling council. Unlike the Pharisees, the Sadducees accepted only the written Torah (the first five books of the Old Testament) as authoritative and rejected oral traditions. Their theological stance was conservative, focusing on the temple and its rituals. Understanding their background helps us see why they were particularly concerned with Jesus' teachings, which often challenged their authority and beliefs.

who say there is no resurrection
This phrase is crucial in understanding the Sadducees' theological position. They denied the resurrection of the dead, a belief that was central to Pharisaic Judaism and later Christian doctrine. Their denial was rooted in their strict interpretation of the Torah, where they found no explicit mention of resurrection. This belief set them apart from other Jewish groups and is essential to understanding their question to Jesus, which was intended to challenge the concept of resurrection.

came to question Him
The Sadducees approached Jesus with the intent to question Him, not out of genuine curiosity, but to trap Him. This was a common tactic used by religious leaders who felt threatened by Jesus' growing influence and His teachings, which often contradicted their own. The Greek word used here for "question" implies a testing or examination, suggesting that their approach was adversarial. This encounter is part of a series of challenges Jesus faced, highlighting His wisdom and authority in responding to those who opposed Him.

Teacher
The term "Teacher" is a translation of the Greek word "Didaskalos," which was a respectful title used for someone who was recognized as a master or instructor, particularly in religious or philosophical contexts. In the Gospels, Jesus is often addressed as "Teacher," acknowledging His authority and wisdom in spiritual matters. This title reflects the respect and recognition of Jesus' role as a spiritual leader and His deep understanding of the Scriptures.

Moses wrote for us
This phrase refers to the Mosaic Law, specifically the practice of levirate marriage, which is found in Deuteronomy 25:5-6. The phrase "Moses wrote for us" underscores the authority of the Torah, the first five books of the Bible, traditionally attributed to Moses. It highlights the Jewish people's reliance on the Law for guidance in their daily lives and religious practices. The use of "for us" indicates the communal aspect of the Law, meant to guide the entire nation of Israel.

if a man’s brother dies and leaves a wife but no children
This scenario sets the stage for the levirate marriage law. The situation described is one of familial duty and responsibility. In ancient Israel, family lineage and inheritance were of utmost importance. The death of a brother without children posed a threat to the continuation of the family line and the preservation of property within the family. This phrase reflects the cultural and historical context of the time, where family and tribal identity were central to one's social and religious life.

the man should marry the widow
The directive for the brother to marry the widow is rooted in the Hebrew practice of "yibbum," or levirate marriage. The Hebrew word "yabam" means "to perform the duty of a brother-in-law." This practice was not only a legal obligation but also a moral and social one, ensuring the protection and provision for the widow, who would otherwise be vulnerable in a patriarchal society. It also served to honor the deceased brother by continuing his lineage.

and raise up offspring for his brother
The purpose of this marriage was to "raise up offspring" for the deceased brother, ensuring that his name and inheritance would not be lost. This reflects the importance of legacy and continuity in the Jewish tradition. The offspring would be considered the legal heirs of the deceased brother, thus preserving his family line. This practice underscores the communal and familial responsibilities emphasized in the Mosaic Law, where individual actions were often directed towards the welfare and continuity of the family and community.

Now there were seven brothers
This phrase introduces a hypothetical scenario presented by the Sadducees to Jesus. The number "seven" is significant in biblical literature, often symbolizing completeness or perfection. In this context, it sets the stage for a complete cycle of events that the Sadducees use to challenge Jesus. The Greek word for "brothers" (ἀδελφοί) emphasizes familial bonds and responsibilities, which were deeply rooted in Jewish culture and law. The Sadducees, who did not believe in the resurrection, used this scenario to question the concept of life after death, highlighting their reliance on the Torah, where the Levirate marriage law is found (Deuteronomy 25:5-10).

The first one married a wife
Marriage in Jewish tradition was not only a personal union but also a social and religious duty. The Greek word for "married" (ἔλαβεν γυναῖκα) implies taking a wife, which was a legal and covenantal act. This reflects the cultural importance of marriage as a means of preserving family lineage and inheritance. The mention of "the first one" underscores the beginning of the sequence of events that the Sadducees use to construct their argument, setting the stage for the unfolding narrative.

but died childless
The phrase "died childless" (ἀτεκνος) is crucial in understanding the dilemma presented. In ancient Jewish society, having children was seen as a blessing and a means of continuing one's legacy. The Levirate marriage law was designed to ensure that a deceased brother's name and property would not be lost. The absence of children in this scenario creates a theological and legal problem that the Sadducees exploit to question the resurrection. This reflects the deep-seated belief in the importance of progeny and the continuation of one's name, which was a significant concern in the patriarchal society of the time.

Then
The word "then" serves as a connective term, indicating a sequence of events. In the context of Luke 20, Jesus is responding to the Sadducees' question about the resurrection. The use of "then" suggests a continuation of the hypothetical scenario they present. This word underscores the logical progression in the narrative, emphasizing the unfolding of events in a structured manner. In Greek, the word is "καὶ" (kai), often used to link thoughts or actions, highlighting the importance of understanding the sequence in biblical narratives.

the second
This phrase refers to the second brother in the Sadducees' account about the woman who marries seven brothers, each dying without leaving children. The Greek word for "second" is "δεύτερος" (deuteros), which not only indicates order but also carries a sense of succession and continuity. Historically, the practice of levirate marriage, where a brother would marry the widow of his deceased brother to produce offspring in his name, is rooted in Jewish law (Deuteronomy 25:5-10). This practice underscores the importance of family lineage and inheritance in ancient Jewish culture. Theologically, the mention of "the second" brother in this context serves to illustrate the Sadducees' misunderstanding of the resurrection and eternal life, as they attempt to challenge Jesus with a scenario that seems to complicate the concept of life after death. Jesus uses this opportunity to teach about the nature of the resurrection, emphasizing that earthly institutions like marriage do not bind the resurrected life. This highlights the transformative power of the resurrection, where earthly limitations and customs are transcended by the eternal life promised through faith in Christ.

and the third married the widow
This phrase continues the Sadducees' hypothetical scenario presented to Jesus, which is rooted in the Jewish law of levirate marriage found in Deuteronomy 25:5-6. The Greek word for "married" here is "ἐλάβεν" (elaben), meaning "took" or "received," indicating the legal and social responsibility of the brother to marry the widow. This practice was designed to preserve the family lineage and provide for the widow. The mention of "the third" brother highlights the continuation of this duty, emphasizing the importance of family loyalty and obedience to the Mosaic Law.

and in the same way all seven died
The phrase "in the same way" underscores the repetitive nature of the scenario, which is meant to illustrate the Sadducees' challenge to the concept of resurrection. The Greek word "ὁμοίως" (homoios) means "likewise" or "similarly," suggesting that each brother followed the same pattern of marrying the widow and subsequently dying. This repetition serves to heighten the tension in the narrative and sets the stage for Jesus' profound teaching on the resurrection. The historical context here is crucial, as the Sadducees, who did not believe in the resurrection, are attempting to trap Jesus with a theological conundrum.

leaving no children
The phrase "leaving no children" is significant because it highlights the failure to fulfill the primary purpose of levirate marriage, which was to produce offspring to carry on the deceased brother's name. The Greek word "ἀτεκνοι" (ateknoi) means "childless," and its use here emphasizes the futility of the brothers' efforts according to the Sadducees' story. This detail is critical in understanding the Sadducees' argument against the resurrection, as they believed that without offspring, the family line and inheritance would be lost, thus questioning the purpose of resurrection in the afterlife. In a broader scriptural context, this sets the stage for Jesus to reveal the deeper truths about life after death and the eternal nature of God's kingdom, transcending earthly customs and laws.

Finally, the woman died too
Finally
The word "finally" indicates the conclusion of a sequence of events. In the context of Luke 20:32, it marks the end of a hypothetical scenario presented by the Sadducees to Jesus. This scenario is part of a larger discussion about the resurrection, a concept the Sadducees denied. The Greek word used here, "ὕστερον" (husteron), suggests a culmination or an ultimate end. It emphasizes the inevitability of death, a common human experience, and sets the stage for Jesus to address the deeper theological question of life after death.

the woman
The woman in this verse is central to the Sadducees' question about the resurrection. She represents humanity's entanglement with the laws and customs of the time, specifically the Levirate marriage law, which required a man to marry his brother's widow to produce offspring for the deceased brother. This practice, rooted in Deuteronomy 25:5-10, was meant to preserve family lineage and property. The woman's repeated marriages to seven brothers highlight the absurdity the Sadducees saw in the resurrection, as they questioned whose wife she would be in the afterlife. Her role in the narrative underscores the limitations of human understanding when it comes to divine mysteries.

died
The word "died" is a stark reminder of mortality. In Greek, "ἀπέθανεν" (apethanen) is used, which is a common term for physical death. This word choice reflects the Sadducees' focus on the physical realm and their skepticism about the resurrection. Death, in their view, was the final end. However, Jesus uses this opportunity to teach about the reality of the resurrection and eternal life, challenging the notion that death is the ultimate conclusion. For Christians, death is not the end but a transition to a promised eternal life with God, as affirmed in passages like John 11:25-26.

too
The inclusion of "too" signifies that the woman, like the seven brothers before her, succumbed to death. This word, "καί" (kai) in Greek, is often used to connect thoughts or items in a list. Here, it serves to complete the narrative of the Sadducees' hypothetical situation. It underscores the universality of death, affecting all people regardless of their circumstances. In the broader context of Jesus' teaching, it also points to the inclusivity of the resurrection promise, available to all who believe, transcending earthly relationships and societal norms. This highlights the hope and assurance found in the Christian faith, that through Christ, death is not the final word.

So then
This phrase serves as a logical connector, indicating a conclusion or a question arising from a preceding argument or narrative. In the context of Luke 20, the Sadducees, who deny the resurrection, are attempting to trap Jesus with a hypothetical scenario. The phrase "so then" underscores the challenge they present, seeking to expose what they perceive as a flaw in the concept of resurrection. Historically, this reflects the Sadducees' reliance on the Torah, which does not explicitly mention resurrection, contrasting with the Pharisees' belief in it.

in the resurrection
The term "resurrection" (Greek: ἀνάστασις, anastasis) refers to the rising again to life after death. This concept is central to Christian eschatology and is a cornerstone of Christian hope. The Sadducees' question is rooted in their disbelief in the resurrection, which was a significant theological divide between them and the Pharisees. The resurrection is not just a return to life but a transformation into a new, glorified existence, as evidenced by Jesus' own resurrection.

whose wife will she be
This question is based on the Levirate marriage law found in Deuteronomy 25:5-10, where a man is required to marry his brother's widow to produce offspring for the deceased brother. The Sadducees use this law to construct a scenario they believe will demonstrate the absurdity of resurrection. The question reflects a misunderstanding of the nature of relationships in the resurrected life, which Jesus later clarifies.

for all seven were married to her
The scenario involves a woman who was married to seven brothers, each dying without leaving children. This hyperbolic situation is designed to challenge the coherence of resurrection belief. The number seven, often symbolizing completeness or perfection in the Bible, adds to the complexity of the question. The Sadducees' focus on earthly marital status reveals their limited understanding of the eternal state, which transcends earthly institutions and relationships.

Jesus answered
In this passage, Jesus is responding to a question posed by the Sadducees, a sect known for their denial of the resurrection. The Greek word for "answered" is "apokrinomai," which implies a thoughtful and authoritative response. Jesus, as the ultimate teacher and authority, provides clarity and truth in the face of skepticism and misunderstanding. His response is not just an answer to a question but a revelation of divine truth.

The sons of this age
This phrase refers to people living in the current world system, which is characterized by temporal concerns and earthly values. The Greek word "aion" for "age" suggests a period marked by specific characteristics. In this context, it contrasts with the eternal perspective of God's kingdom. Jesus is highlighting the difference between those who are focused on earthly life and those who are oriented towards eternal life.

marry and are given in marriage
Marriage, in the cultural and historical context of the Bible, was a fundamental institution for family and societal stability. The Greek words "gameo" (to marry) and "gamizo" (to give in marriage) reflect the customs and practices of the time. Jesus acknowledges the normalcy of marriage in this life but is about to contrast it with the life to come, where earthly institutions like marriage will no longer be necessary.

But those who are considered worthy
The phrase "considered worthy" comes from the Greek word "καταξιωθέντες" (kataxiōthentes), which implies being deemed deserving or counted worthy. In the context of the New Testament, worthiness is often associated with faithfulness to God and adherence to His commandments. This worthiness is not self-attained but is granted by God's grace through faith in Jesus Christ. Historically, this reflects the Jewish understanding of righteousness, which was seen as a status granted by God to those who lived according to His will.

of taking part in the age to come
The "age to come" refers to the eschatological future, a time anticipated by the Jewish people when God's kingdom would be fully realized. In Greek, "αἰών" (aiōn) signifies an era or age, often with a focus on the eternal nature of God's kingdom. This phrase underscores the Christian hope of eternal life, a central tenet of the faith, where believers will experience the fullness of God's presence and the restoration of all things.

and in the resurrection from the dead
The "resurrection from the dead" is a core doctrine of Christianity, affirming the belief that believers will be raised to eternal life, just as Christ was raised. The Greek word "ἀνάστασις" (anastasis) means a rising up or resurrection. This concept was revolutionary in the Greco-Roman world, where the afterlife was often viewed as a shadowy existence. The resurrection promises a transformed, glorified body, as described in 1 Corinthians 15, and is a testament to God's power over death.

will neither marry nor be given in marriage
In the resurrection, earthly institutions such as marriage will no longer apply. The Greek words "γαμοῦσιν" (gamousin) and "γαμίζονται" (gamizontai) refer to the acts of marrying and being given in marriage, respectively. This teaching highlights the transformed nature of relationships in the eternal state, where the focus will be on the believer's union with Christ. Historically, marriage was a vital social institution for procreation and survival, but in the age to come, the need for such institutions will be transcended by the perfect community of believers with God.

nor can they die anymore
This phrase speaks to the eternal nature of the resurrected life. In the Greek, the word for "die" is "ἀποθνῄσκω" (apothnēskō), which means to die off or to perish. The use of "anymore" emphasizes the finality and permanence of this state. In the context of the resurrection, this signifies a transformation from mortality to immortality, a promise of eternal life that is central to Christian hope. Historically, this assurance would have been revolutionary to the Jewish audience of Jesus' time, who had varied beliefs about the afterlife. The Sadducees, for instance, denied the resurrection, making Jesus' teaching here particularly poignant.

for they are like the angels
The comparison to angels highlights the spiritual transformation that occurs in the resurrection. Angels, in biblical understanding, are immortal beings who serve God and exist in His presence. The Greek word "ἄγγελοι" (angeloi) refers to messengers or envoys, often seen as divine beings. This likeness to angels suggests a state of purity, holiness, and eternal service to God. It also implies a change in nature, from earthly to heavenly, aligning with the broader biblical narrative of redemption and glorification.

and are sons of God
Being called "sons of God" is a profound statement of identity and relationship. The Greek term "υἱοί" (huioi) denotes a filial relationship, implying inheritance and belonging. In the New Testament, this phrase often signifies those who are part of God's family through faith in Christ. This status as "sons" indicates a special privilege and position, reflecting the intimate relationship believers have with God. It echoes the promise of adoption found in other scriptures, such as Romans 8:15-17, where believers are described as heirs with Christ.

since they are sons of the resurrection
This final phrase ties the identity of believers directly to the resurrection. The Greek word "ἀνάστασις" (anastasis) means a rising up or resurrection. Being "sons of the resurrection" signifies that their new life and identity are rooted in the power and reality of Jesus' resurrection. It underscores the transformative power of the resurrection, not just as a future hope, but as a present reality that defines the believer's life. This concept is central to Christian doctrine, affirming that through Christ's victory over death, believers too will experience resurrection and eternal life.

But even Moses
This phrase introduces a significant point of reference for Jesus' audience, who held Moses in high esteem as the lawgiver and prophet. The Greek word for "even" (καί) emphasizes the authority of Moses in Jewish tradition. By invoking Moses, Jesus appeals to the foundational texts of the Torah, which were central to Jewish belief and practice. This reference underscores the continuity of Jesus' teaching with the Hebrew Scriptures, affirming the resurrection as a concept rooted in the Jewish faith.

demonstrates that the dead are raised
The Greek word for "demonstrates" (ἐμήνυσεν) implies a clear revelation or indication. Jesus asserts that the resurrection is not a new doctrine but one that is revealed in the Scriptures. The phrase "the dead are raised" speaks to the hope of life after death, a core tenet of Christian eschatology. This belief in resurrection is not only a future hope but also a present reality that shapes the lives of believers, encouraging them to live with eternal perspective and purpose.

in the passage about the burning bush
This refers to the account in Exodus 3, where Moses encounters God in the burning bush. The historical and archaeological context of this event is significant, as it marks the moment when God reveals His name, Yahweh, to Moses. The burning bush symbolizes God's presence and holiness, and this encounter is foundational for understanding God's covenant relationship with His people. By referencing this passage, Jesus highlights the continuity of God's revelation from the time of Moses to His own ministry.

where he calls the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.'
This phrase emphasizes the covenantal relationship between God and the patriarchs. The repetition of "the God of" underscores the personal and enduring nature of God's promises. In the Hebrew context, naming God in relation to the patriarchs affirms His faithfulness across generations. Jesus uses this to argue that God is not the God of the dead, but of the living, as the patriarchs are alive to Him. This assertion is a profound declaration of the resurrection, affirming that those who belong to God will share in eternal life. The continuity of God's covenant with Abraham, Isaac, and Jacob serves as a powerful testament to His unchanging nature and the hope of resurrection for all believers.

He is not the God of the dead
This phrase emphasizes the nature of God as one who is associated with life rather than death. The Greek word for "dead" here is "nekros," which refers to a lifeless state. In the context of the Sadducees' question about the resurrection, Jesus is affirming that God's relationship with humanity transcends physical death. Historically, the Sadducees denied the resurrection, and Jesus is correcting their misunderstanding by pointing out that God's covenant with the patriarchs—Abraham, Isaac, and Jacob—implies an ongoing relationship that is not terminated by physical death. This highlights the eternal nature of God's promises and His dominion over life.

but of the living
The Greek word for "living" is "zōntōn," which signifies those who are alive, both physically and spiritually. This phrase underscores the belief in the resurrection and eternal life. In the Jewish tradition, God is often referred to as the God of Abraham, Isaac, and Jacob, who were long deceased by the time of Jesus. By stating that God is the God of the living, Jesus is affirming that these patriarchs are alive in God's presence, thus supporting the doctrine of the resurrection. This reflects the hope and assurance that believers have in eternal life through faith in God.

for to Him all are alive
The phrase "to Him" indicates God's perspective, which transcends human understanding of life and death. The Greek word "pantes" means "all," signifying the inclusivity of God's view of life. This suggests that in God's eternal perspective, all who have passed from this earthly life are still alive in His presence. This is a profound statement of faith, offering comfort and hope to believers that physical death is not the end. It aligns with the broader scriptural narrative that life continues beyond the grave, and that God maintains a relationship with His people beyond their earthly existence. This assurance of life after death is a cornerstone of Christian hope and is rooted in the resurrection of Jesus Christ, which guarantees eternal life for all who believe.

Some of the scribes
The scribes were experts in the Jewish Law, often associated with the Pharisees. They were responsible for copying, teaching, and interpreting the Scriptures. In the context of first-century Judea, scribes held significant religious authority and were often involved in debates about the Law. Their acknowledgment here is noteworthy because it shows a rare moment of agreement with Jesus, who often challenged their interpretations and practices.

answered
The Greek word used here is "ἀποκριθείς" (apokritheis), which means to respond or reply. This indicates a direct engagement with Jesus' teaching. The scribes' response suggests that they were impressed or at least momentarily convinced by Jesus' wisdom, which is significant given their usual opposition to Him.

Teacher
The term "Teacher" (Greek: "Διδάσκαλε," Didaskale) is a respectful title acknowledging Jesus' authority and knowledge. Despite their frequent confrontations with Him, the scribes here recognize Jesus' role as a teacher. This acknowledgment is significant because it reflects a moment of respect and recognition of His authority in interpreting the Scriptures.

You have spoken well
This phrase is an expression of approval and agreement. The Greek word for "well" is "καλῶς" (kalōs), which can mean rightly, correctly, or commendably. The scribes' commendation of Jesus' response to the Sadducees' question about the resurrection (in the preceding verses) highlights the wisdom and authority of His teaching. It underscores the truth and clarity with which Jesus addressed complex theological issues, leaving even His critics momentarily without rebuttal.

And they did not dare
The phrase "did not dare" comes from the Greek word "τόλμα" (tolma), which conveys a sense of boldness or courage. In this context, it highlights the lack of courage or the intimidation felt by the questioners. Historically, the religious leaders, such as the Pharisees and Sadducees, often challenged Jesus with questions to trap Him. However, Jesus' wisdom and authority left them unable to continue their questioning. This reflects the power and authority of Jesus' teachings, which silenced His critics and demonstrated His divine wisdom.

to question Him
The act of questioning, from the Greek "ἐπερωτάω" (eperōtaō), implies a formal inquiry or interrogation. The religious leaders frequently questioned Jesus to test Him or find grounds to accuse Him. In the broader scriptural context, questioning Jesus was a common tactic used by those who opposed Him. However, Jesus consistently turned these encounters into opportunities to reveal deeper truths about God's kingdom, often leaving His questioners astonished or silenced.

any further
The phrase "any further" indicates a cessation of their attempts to challenge Jesus. The Greek word "οὐκέτι" (ouketi) means "no longer" or "not anymore," signifying a definitive end to their questioning. This cessation underscores the authority and wisdom of Jesus, as His responses were so profound and irrefutable that His opponents could not continue their line of questioning. In a broader theological sense, this moment foreshadows the ultimate victory of Christ over all opposition, as His truth stands unchallenged.

Then Jesus said to them
This phrase marks the beginning of a significant teaching moment by Jesus. The context is crucial here; Jesus is addressing the religious leaders who have been questioning His authority. The Greek word for "said" is "εἶπεν" (eipen), which is often used to denote authoritative speech. Jesus is not merely conversing; He is imparting wisdom and challenging the understanding of those who consider themselves learned in the Scriptures. This moment is a turning point where Jesus shifts from being questioned to questioning, demonstrating His divine authority and wisdom.

How can it be said
Here, Jesus introduces a rhetorical question, a common teaching method in rabbinic tradition. The phrase "can it be said" suggests a challenge to the prevailing interpretations of Scripture. The Greek word "λέγεται" (legetai) implies a public or common saying, indicating that Jesus is addressing a widely accepted belief or teaching. This approach invites His listeners to think critically and reflect on their understanding of the Scriptures, encouraging them to move beyond surface-level interpretations.

that the Christ is the Son of David?
This phrase is central to the messianic expectations of the Jewish people. The title "Christ" (Χριστός, Christos) means "Anointed One," and it is synonymous with the Hebrew "Messiah." The expectation that the Messiah would be a descendant of David is rooted in several Old Testament prophecies, such as 2 Samuel 7:12-16 and Isaiah 11:1. By questioning this, Jesus is not denying His Davidic lineage but is instead prompting a deeper understanding of the Messiah's identity. The term "Son of David" was a common messianic title, but Jesus is leading His audience to recognize that the Messiah is more than just a political or earthly king; He is divine.

For David himself says
This phrase emphasizes the authority and authenticity of the statement being attributed to King David, a central figure in Jewish history and revered as a prophet. In the Jewish tradition, David is not only a king but also a psalmist, whose writings are considered divinely inspired. The use of "himself" underscores that this is a direct quotation from David, lending weight to the argument Jesus is making. Historically, David's authorship of the Psalms is well-attested, and his role as a prophet is acknowledged in Acts 2:30.

in the book of Psalms
The Psalms are a collection of songs, prayers, and poems that are central to Jewish worship and theology. They are often attributed to David, though other authors contributed as well. The reference to "the book of Psalms" situates this quotation within a well-known and respected scriptural context, highlighting its importance. The Psalms are part of the Ketuvim, the third section of the Hebrew Bible, and have been used in both Jewish and Christian liturgies for centuries.

'The Lord said to my Lord
This phrase is a direct quotation from Psalm 110:1, a psalm attributed to David. The first "Lord" (YHWH in Hebrew) refers to God, the covenantal name of the God of Israel. The second "Lord" (Adonai in Hebrew) is a title of respect and authority, often used for kings or divine figures. In the context of Jesus' teaching, this phrase is used to demonstrate the Messiah's divine authority and preeminence, as David refers to the Messiah as "my Lord," indicating a figure greater than himself.

Sit at My right hand
In ancient Near Eastern culture, sitting at the right hand of a king or ruler was a position of honor and authority. It signifies a place of power and favor. In the New Testament, this imagery is used to describe Jesus' exaltation and authority after His resurrection and ascension (see Hebrews 1:3). Theologically, this phrase underscores the belief in Jesus' divine authority and His role as the mediator between God and humanity. The right hand is often associated with strength and action, further emphasizing the power and authority bestowed upon the Messiah.

until
The word "until" signifies a period of waiting or a future event that is certain to occur. In the Greek, the word used is "ἕως" (heōs), which indicates a temporal boundary. This suggests a divine timeline, emphasizing God's sovereign control over history. It reassures believers that God's promises are sure and will be fulfilled in His perfect timing.

I make
The phrase "I make" is derived from the Greek "τίθημι" (tithēmi), meaning to place or set. This action is attributed to God, highlighting His active role in the fulfillment of His plans. It underscores the belief that God is the ultimate authority who orchestrates events according to His will, reinforcing the idea of divine intervention in human affairs.

Your enemies
"Your enemies" refers to those who oppose Christ and His kingdom. In the context of the Psalms, from which this verse is quoted (Psalm 110:1), it originally referred to the enemies of King David, but prophetically it points to the adversaries of the Messiah. This phrase reminds believers of the spiritual battle between good and evil and the assurance of Christ's ultimate victory over all opposition.

a footstool
The term "footstool" comes from the Greek "ὑποπόδιον" (hypopodion), which literally means something under the feet. In ancient Near Eastern culture, placing one's feet on the necks of conquered foes symbolized total victory and subjugation. This imagery conveys the complete and final triumph of Christ over His enemies, offering hope and encouragement to believers that evil will be vanquished.

for Your feet
The phrase "for Your feet" emphasizes the personal nature of Christ's victory. It is not just a general triumph but one that is intimately connected to Jesus Himself. This reflects the fulfillment of God's promise to exalt His Son and establish His reign. For believers, it is a powerful reminder of Christ's authority and the assurance that they share in His victory as part of His body, the Church.

So if David
The phrase begins with a reference to King David, a central figure in Jewish history and the author of many Psalms. David is revered as a man after God's own heart (1 Samuel 13:14) and the archetype of a righteous king. The Greek word for "if" (εἰ) introduces a conditional statement, inviting the audience to consider the implications of David's actions and words. This sets the stage for a theological inquiry into the nature of the Messiah, who is traditionally understood to be a descendant of David.

calls Him 'Lord,'
The term "Lord" (κύριος, kurios) is significant in both Jewish and Christian contexts. In the Septuagint, the Greek translation of the Hebrew Scriptures, "kurios" is used to translate the Tetragrammaton (YHWH), the sacred name of God. By using this term, David acknowledges a superior authority, which is paradoxical if the Messiah is merely his descendant. This highlights the dual nature of the Messiah as both human and divine, a cornerstone of Christian theology. The act of calling someone "Lord" implies a recognition of their sovereignty and divinity, which is crucial in understanding Jesus' identity.

how can He be his son?
This rhetorical question challenges the prevailing Jewish expectation of the Messiah as a political and military leader who would restore Israel's fortunes. The Greek word for "son" (υἱός, huios) denotes lineage and inheritance, emphasizing the human aspect of the Messiah. However, Jesus uses this question to reveal a deeper truth about His identity. The Messiah is not just a descendant of David but also his Lord, pointing to the mystery of the Incarnation. This dual identity is a profound mystery that underscores the Christian belief in Jesus as both fully God and fully man.

In the hearing
This phrase indicates that Jesus was speaking openly and publicly. The Greek word used here is "ἀκούω" (akouo), which means to hear or listen. This suggests that Jesus wanted His message to be accessible to everyone present, emphasizing the importance of transparency and openness in His teachings. In a historical context, public teaching was a common method for rabbis to communicate with their followers, ensuring that the message reached a wide audience.

of all the people
The phrase underscores the inclusivity of Jesus' audience. The Greek word "λαός" (laos) refers to the people or the populace, indicating that Jesus' teachings were meant for everyone, not just a select group. This reflects the universal nature of His message and mission, which was to reach all of humanity with the truth of God's kingdom. Historically, this setting in the temple courts would have been bustling with a diverse crowd, symbolizing the reach of Jesus' ministry.

He said
This simple phrase highlights the authority of Jesus as a teacher and prophet. The Greek verb "λέγω" (lego) means to say or speak, and it is often used in the Gospels to introduce Jesus' teachings. This emphasizes the importance of His words and the divine authority with which He spoke. In the context of the Gospels, Jesus' words are seen as the ultimate truth, carrying the weight of divine revelation.

to His disciples
This phrase indicates the primary audience of Jesus' message, His disciples. The Greek word "μαθητής" (mathetes) means a learner or follower, and it is used to describe those who were committed to following Jesus and learning from His teachings. This highlights the role of the disciples as both students and future leaders who would carry on Jesus' mission. In a broader sense, it also speaks to all believers who are called to be disciples, learning from Jesus and living out His teachings in their lives. Historically, the disciples were being prepared to spread the Gospel after Jesus' resurrection and ascension, making this teaching moment crucial for their spiritual formation.

Beware of the scribes
The word "beware" in Greek is "prosechō," which means to be cautious or to give attention to. Jesus is issuing a stern warning to His followers to be vigilant and discerning. The "scribes" were experts in the Law of Moses, often holding positions of authority and respect in Jewish society. However, Jesus cautions against their hypocrisy and self-righteousness. Historically, scribes were responsible for copying and interpreting the Scriptures, but many had become more concerned with their status and traditions than with true spiritual understanding.

who like to walk around in long robes
The phrase "walk around" suggests a habitual action, indicating that the scribes were consistently seeking public attention. The "long robes" were a sign of distinction and honor, often worn by those in positions of authority. In the cultural context of the time, such attire was a symbol of social status and religious piety. However, Jesus criticizes the scribes for their outward displays of religiosity, which were not matched by inward holiness or humility.

and love greetings in the marketplaces
The "greetings" refer to the respectful salutations given to the scribes in public spaces, such as marketplaces. These greetings were a form of social recognition and honor. The scribes' love for such greetings reveals their desire for human approval and admiration. In a historical context, marketplaces were bustling centers of commerce and social interaction, making them ideal places for the scribes to display their status and receive public accolades.

and the chief seats in the synagogues
The "chief seats" were the places of honor in the synagogues, reserved for those of high status. Synagogues were central to Jewish religious life, serving as places of worship, teaching, and community gathering. By seeking the chief seats, the scribes demonstrated their desire for prominence and recognition within the religious community. This behavior contrasts with the humility and servant leadership that Jesus exemplified and taught.

and the places of honor at banquets
"Places of honor" at banquets were reserved for esteemed guests, reflecting one's social standing. Banquets were significant social events in ancient Jewish culture, often attended by influential figures. The scribes' pursuit of these places of honor underscores their preoccupation with social status and external validation. Jesus' teaching challenges His followers to seek humility and service rather than worldly recognition and prestige.

They devour widows’ houses
This phrase highlights the exploitation of the vulnerable, specifically widows, by those in positions of religious authority. The Greek word for "devour" (κατεσθίω, katesthió) implies a voracious consumption, suggesting not just taking advantage but doing so with greed and malice. In the historical context, widows were among the most vulnerable in society, often without a male protector or provider. The religious leaders, who were supposed to be protectors of the weak, instead exploited them, possibly through legal manipulation or taking advantage of their hospitality. This behavior is condemned throughout Scripture, as seen in Isaiah 10:2 and James 1:27, where caring for widows is a mark of true religion.

and for a show make lengthy prayers
The phrase "for a show" translates from the Greek word "πρόφασις" (prophasis), meaning a pretext or outward appearance. This indicates that the prayers were not genuine acts of devotion but were performed to impress others and gain social standing. The "lengthy prayers" were likely intended to display piety and religious superiority. Jesus criticizes this behavior, emphasizing that true prayer is a humble and sincere communication with God, as seen in Matthew 6:5-6, where He instructs His followers to pray in secret rather than for public acclaim.

These men will receive greater condemnation
The term "greater condemnation" underscores the severity of judgment awaiting those who exploit others under the guise of religious authority. The Greek word for "condemnation" (κρίμα, krima) refers to a judicial verdict or sentence. In this context, it implies a divine judgment that is more severe due to the leaders' hypocrisy and abuse of power. The Bible consistently teaches that those in positions of authority are held to a higher standard, as seen in James 3:1, which warns that teachers will be judged more strictly. This serves as a sobering reminder of the responsibility that comes with leadership and the importance of integrity and genuine faith.