American King James Version - AKJV - 1999
Luke 20
1
And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came on him with the elders,
2
And spoke to him, saying, Tell us, by what authority do you these things? or who is he that gave you this authority?
Reference
3
And he answered and said to them, I will also ask you one thing; and answer me:
4
The baptism of John, was it from heaven, or of men?
Reference
Parallel theme
Luke 15:18
5
And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed you him not?
6
But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.
Reference
7
And they answered, that they could not tell from where it was.
8
And Jesus said to them, Neither tell I you by what authority I do these things.
9
Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to farmers, and went into a far country for a long time.
Reference
Parallel theme
Jeremiah 2:21
10
And at the season he sent a servant to the farmers, that they should give him of the fruit of the vineyard: but the farmers beat him, and sent him away empty.
Reference
Parallel theme
Nehemiah 9:26
11
And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
12
And again he sent a third: and they wounded him also, and cast him out.
13
Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.
Reference
14
But when the farmers saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
Reference
15
So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do to them?
Reference
Parallel theme
Hebrews 13:12
16
He shall come and destroy these farmers, and shall give the vineyard to others. And when they heard it, they said, God forbid.
Reference
17
And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
Reference
18
Whoever shall fall on that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
Reference
19
And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.
20
And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him to the power and authority of the governor.
Reference
21
And they asked him, saying, Master, we know that you say and teach rightly, neither accept you the person of any, but teach the way of God truly:
Reference
References God
Matthew 22:16
22
Is it lawful for us to give tribute to Caesar, or no?
Reference
Parallel theme
Nehemiah 9:37
23
But he perceived their craftiness, and said to them, Why tempt you me?
Reference
Parallel theme
1 Corinthians 3:19
24
Show me a penny. Whose image and superscription has it? They answered and said, Caesar's.
Reference
Parallel theme
Matthew 18:28
25
And he said to them, Render therefore to Caesar the things which be Caesar's, and to God the things which be God's.
26
And they could not take hold of his words before the people: and they marveled at his answer, and held their peace.
Reference
Word
Luke 20:20
27
Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,
Reference
28
Saying, Master, Moses wrote to us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed to his brother.
Reference
Resurrection
Genesis 38:8
29
There were therefore seven brothers: and the first took a wife, and died without children.
Reference
30
And the second took her to wife, and he died childless.
31
And the third took her; and in like manner the seven also: and they left no children, and died.
33
Therefore in the resurrection whose wife of them is she? for seven had her to wife.
34
And Jesus answering said to them, The children of this world marry, and are given in marriage:
Reference
35
But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
Reference
Parallel theme
2 Thessalonians 1:5
Matthew 12:32
Luke 21:36
Acts 5:41
Mark 12:24
Matthew 22:29
Resurrection
John 5:29
Acts 24:15
36
Neither can they die any more: for they are equal to the angels; and are the children of God, being the children of the resurrection.
Reference
Parallel theme
Philippians 3:21
1 Corinthians 15:26
References God
Revelation 21:4
Revelation 22:9
Resurrection
Matthew 22:30
Revelation 20:6
1 Corinthians 15:42
Mark 12:25
37
Now that the dead are raised, even Moses showed at the bush, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
Reference
Parallel theme
Deuteronomy 33:16
References God
Exodus 3:15
Genesis 32:9
Genesis 17:7
Genesis 28:21
Genesis 28:13
39
Then certain of the scribes answering said, Master, you have well said.
42
And David himself said in the book of Psalms, The LORD said to my Lord, Sit you on my right hand,
Reference
44
David therefore calls him Lord, how is he then his son?
Reference
References David
Revelation 22:16
45
Then in the audience of all the people he said to his disciples,
46
Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
Reference
Love
Luke 11:43
Romans 12:10
3 John 1:9
Parallel theme
Luke 14:7
Matthew 16:6
Luke 12:1
Proverbs 29:23
2 Timothy 4:15
Mark 8:15
47
Which devour widows' houses, and for a show make long prayers: the same shall receive greater damnation.
Reference
Parallel theme
James 3:1
Luke 12:1
Titus 1:16
Isaiah 10:2
Matthew 23:13
Amos 2:7
Ezekiel 33:31
Micah 3:2
Micah 2:8
Prayer
Mark 12:40
Summary of Luke 20
Luke 20 records a series of increasingly intense confrontations between Jesus and the religious authorities in Jerusalem during the final days before His crucifixion, focusing on authority, God's ownership, political responsibility, resurrection, the identity of the Messiah, and the dangers of religious hypocrisy.
The chapter begins with Jesus teaching in the Temple when the chief priests, scribes, and elders challenge Him by asking where His authority comes from.
Rather than directly answering their question, Jesus asks them about the authority behind John the Baptist's baptism, forcing them to confront a question they are unwilling to answer honestly.
Their discussion reveals that they are more concerned with protecting their reputation and position than with discovering the truth, because acknowledging John's divine authority would also force them to reconsider their rejection of Jesus.
Jesus then tells the parable of the wicked tenants, in which a landowner repeatedly sends servants to collect the fruit from his vineyard, only to have the tenants beat and reject them.
Finally, the owner sends his beloved son, but the tenants kill him because they want the inheritance for themselves.
The parable directly confronts Israel's religious leaders, portraying them as tenants who have been entrusted with God's people but have rejected God's messengers and are now preparing to reject God's Son.
Jesus then quotes the image of the rejected stone becoming the cornerstone, showing that what appears to be rejection and defeat will ultimately become the foundation of God's saving purposes.
The religious leaders next attempt to trap Jesus politically by asking whether it is lawful to pay taxes to Caesar.
Jesus recognizes their deception and asks them to produce a Roman denarius.
When they identify Caesar's image and inscription on the coin, Jesus responds that people should give Caesar what belongs to Caesar and God what belongs to God.
His answer avoids the political trap while establishing a profound principle: legitimate civil obligations may exist, but God's claim upon a person's life is greater than any political authority.
The Sadducees then attempt a theological attack by presenting an exaggerated story about seven brothers who successively marry the same woman after each brother dies childless.
Because the Sadducees reject the resurrection, they believe the scenario creates an impossible problem: whose wife would she be after resurrection?
Jesus explains that resurrected life is fundamentally different from earthly existence, because those who participate in the resurrection cannot die anymore and do not continue marriage in the same earthly form.
He then uses Moses' encounter with the burning bush to demonstrate that God is the God of Abraham, Isaac, and Jacob, emphasizing that God is the God of the living.
Jesus' answer establishes that resurrection is not merely a continuation of present earthly circumstances but a transformed existence in God's presence.
After these exchanges, Jesus asks a deeper question concerning the identity of the Messiah.
He refers to David's words about the Lord saying to David's Lord to sit at God's right hand, demonstrating that the Messiah cannot be understood simply as David's human descendant.
The Messiah is connected to David but possesses an authority and status greater than David.
The chapter closes with Jesus warning His disciples about the scribes.
He condemns leaders who love public recognition, prestigious clothing, honored seating, and social status while exploiting vulnerable widows and using long prayers to create an appearance of holiness.
This final warning connects strongly with the chapter's earlier themes: God is concerned not merely with outward religious authority but with the heart, motives, justice, humility, and faithful stewardship of those who claim to represent Him.
Historically, Luke 20 takes place around AD 30, during the final days of Jesus' ministry in Jerusalem.
The chapter reflects the complex political and religious environment of 1st-century Judea, where Jewish religious leadership operated under Roman authority, Tiberius Caesar was emperor (AD 14–37), and Pontius Pilate governed Judea.
The Temple mentioned throughout the chapter was the Second Temple, which remained the center of Jewish worship until its destruction by the Romans in AD 70.
Luke 20 ultimately presents Jesus as the divinely authorized Son, the rejected cornerstone, the teacher who cannot be trapped by political or theological manipulation, the Messiah greater than David, and the defender of genuine righteousness against religious leaders who use spiritual authority for personal status and exploitation.
The chapter begins with Jesus teaching in the Temple when the chief priests, scribes, and elders challenge Him by asking where His authority comes from.
Rather than directly answering their question, Jesus asks them about the authority behind John the Baptist's baptism, forcing them to confront a question they are unwilling to answer honestly.
Their discussion reveals that they are more concerned with protecting their reputation and position than with discovering the truth, because acknowledging John's divine authority would also force them to reconsider their rejection of Jesus.
Jesus then tells the parable of the wicked tenants, in which a landowner repeatedly sends servants to collect the fruit from his vineyard, only to have the tenants beat and reject them.
Finally, the owner sends his beloved son, but the tenants kill him because they want the inheritance for themselves.
The parable directly confronts Israel's religious leaders, portraying them as tenants who have been entrusted with God's people but have rejected God's messengers and are now preparing to reject God's Son.
Jesus then quotes the image of the rejected stone becoming the cornerstone, showing that what appears to be rejection and defeat will ultimately become the foundation of God's saving purposes.
The religious leaders next attempt to trap Jesus politically by asking whether it is lawful to pay taxes to Caesar.
Jesus recognizes their deception and asks them to produce a Roman denarius.
When they identify Caesar's image and inscription on the coin, Jesus responds that people should give Caesar what belongs to Caesar and God what belongs to God.
His answer avoids the political trap while establishing a profound principle: legitimate civil obligations may exist, but God's claim upon a person's life is greater than any political authority.
The Sadducees then attempt a theological attack by presenting an exaggerated story about seven brothers who successively marry the same woman after each brother dies childless.
Because the Sadducees reject the resurrection, they believe the scenario creates an impossible problem: whose wife would she be after resurrection?
Jesus explains that resurrected life is fundamentally different from earthly existence, because those who participate in the resurrection cannot die anymore and do not continue marriage in the same earthly form.
He then uses Moses' encounter with the burning bush to demonstrate that God is the God of Abraham, Isaac, and Jacob, emphasizing that God is the God of the living.
Jesus' answer establishes that resurrection is not merely a continuation of present earthly circumstances but a transformed existence in God's presence.
After these exchanges, Jesus asks a deeper question concerning the identity of the Messiah.
He refers to David's words about the Lord saying to David's Lord to sit at God's right hand, demonstrating that the Messiah cannot be understood simply as David's human descendant.
The Messiah is connected to David but possesses an authority and status greater than David.
The chapter closes with Jesus warning His disciples about the scribes.
He condemns leaders who love public recognition, prestigious clothing, honored seating, and social status while exploiting vulnerable widows and using long prayers to create an appearance of holiness.
This final warning connects strongly with the chapter's earlier themes: God is concerned not merely with outward religious authority but with the heart, motives, justice, humility, and faithful stewardship of those who claim to represent Him.
Historically, Luke 20 takes place around AD 30, during the final days of Jesus' ministry in Jerusalem.
The chapter reflects the complex political and religious environment of 1st-century Judea, where Jewish religious leadership operated under Roman authority, Tiberius Caesar was emperor (AD 14–37), and Pontius Pilate governed Judea.
The Temple mentioned throughout the chapter was the Second Temple, which remained the center of Jewish worship until its destruction by the Romans in AD 70.
Luke 20 ultimately presents Jesus as the divinely authorized Son, the rejected cornerstone, the teacher who cannot be trapped by political or theological manipulation, the Messiah greater than David, and the defender of genuine righteousness against religious leaders who use spiritual authority for personal status and exploitation.