---
title: "Clarke"
description: "Verse Luke 20:1. One of those days — Supposed to have been one of the four last days of his life, mentioned Luke 19:47, probably Tuesday before the passov"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/luke/20"
---

Verse [Luke 20:1](../../../kjv/luke/20/1). ***One of those days*** — Supposed to have been one of the *four* last days of his life, mentioned [Luke 19:47](../../../kjv/luke/19/47), probably Tuesday before the passover.

Verse [Luke 20:2](../../../kjv/luke/20/2). ***By what authority***, &c.] See Clarke's notes on [Matthew 21:23-27](../../../kjv/matthew/21/23-27).

Verse [Luke 20:9](../../../kjv/luke/20/9). ***A certain man planted a vineyard***, &c.] See this parable largely explained, [Matthew 21:33-46](../../../kjv/matthew/21/33-46). See also Clarke on [Mark 12:4-9](../../../kjv/mark/12/4-9).

Verse [Luke 20:10](../../../kjv/luke/20/10). ***That they should give him of the fruit*** — The Hindoo corn-merchants, that have lent money to *husbandmen, send persons* *in harvest-time to collect their share of the produce of the* *ground*.

Verse [Luke 20:16](../../../kjv/luke/20/16). ***God forbid.*** — Or, *Let it not be*, μηγενοιτο. Our phrase, *God forbid*, answers pretty well to the *meaning* of the Greek, but it is no *translation*.

Verse [Luke 20:18](../../../kjv/luke/20/18). ***Grind him to powder.*** — [Matthew 21:44](../../../kjv/matthew/21/44); [Matthew 21:44](../../../kjv/matthew/21/44).

Verse [Luke 20:20](../../../kjv/luke/20/20). ***They watched him*** — παρατηρησαντες, *Insidiously* *watching*. [Luke 14:1](../../../kjv/luke/14/1); [Luke 14:1](../../../kjv/luke/14/1).
***Spies*** — εγκαθετους, from εν, *in*, and καθιημι, *I let* *down, to set in ambush*. One who *crouches* in some secret place to *spy, listen, catch*, or *hurt*. *Hesychius* explains the word by ενεδρευοντες, *those who lie in wait*, or in *ambush*, to surprise and slay. *Josephus* uses the word to signify a person *bribed* for a particular purpose. See War, b. ii. c. ii. s. 5, and b. vi. c. v. s. 2. No doubt the persons mentioned in the text were men of the basest principles, and were *hired* by the malicious Pharisees to do what they attempted in vain to perform.

Verse [Luke 20:22](../../../kjv/luke/20/22). ***Is it lawful for us to give tribute unto Caesar*** — See this *insidious* but *important* question considered at large on [Matthew 22:16-22](../../../kjv/matthew/22/16-22).

Verse 29. ***There were therefore seven brethren*** — See Clarke on [Matthew 22:23-33](../../../kjv/matthew/22/23-33).

Verse 34. ***The children of this world*** — Men and women in their present state of mortality and probation; procreation being necessary to restore the waste made by death, and to keep up the population of the earth.

Verse 36. ***Equal unto the angels*** — Who neither *marry* nor *die*. See the Jewish testimonies to the resurrection of the human body quoted at length on [1 Corinthians 15:42](../../../kjv/1-corinthians/15/42).

Verse 38. ***All live unto him.*** — There is a remarkable passage in *Josephus's* account of the Maccabees, chap. xvi., which proves that the best informed Jews believed that the souls of righteous men were in the presence of God in a state of happiness. "*They who* *lose their lives for the sake of God, LIVE unto GOD, as do* *Abraham, Isaac, and Jacob, and the rest of the patriarchs*." And one not less remarkable in *Shemoth Rabba*, fol. 159. "Rabbi Abbin saith, The Lord said unto Moses, Find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, Behold, here am *I, Aaron, Eleazar, Ithamar, Phineas, Caleb*, and *Joshua*; but God said, Here are but *seven*, where are the other three? When Moses knew not what to do, he said, O Eternal God, do those live that are dead! Yes, saith God. Then said Moses, If those that are dead do live, remember *Abraham, Isaac*, and *Jacob*." So the resurrection of the dead, and the immortality and immateriality of the soul, were not strange or unknown doctrines among the Jews.

Verse [Luke 20:40](../../../kjv/luke/20/40). ***They durst not ask*** — Or, *did not venture* to ask any other question, for fear of being again confounded, as they had already been.

Verse [Luke 20:41](../../../kjv/luke/20/41). ***How say they*** — See the note on [Matthew 22:42-46](../../../kjv/matthew/22/42-46).

Verse [Luke 20:43](../../../kjv/luke/20/43). ***Thy footstool.*** — Literally, *the footstool of thy feet*. They shall not only be so far humbled that the feet *may* be set on them; but they shall be *actually* subjected, and put completely under that Christ whom they now despise, and are about to crucify.

Verse [Luke 20:46](../../../kjv/luke/20/46). ***Beware of the scribes*** — Take heed that ye be not seduced by those who should show you the way of salvation. See on [Matthew 23:4-14](../../../kjv/matthew/23/4-14).
1. How it can be supposed that the ancient Jewish Church had no distinct notion of the resurrection of the dead is to me truly surprising. The justice of God, so peculiarly conspicuous under the old covenant, might have led the people to infer that there must be a resurrection of the dead, if even the passage to which our Lord refers had not made a part of their law. As the body makes a part of the man, justice requires that not only they who are *martyrs* for the testimony of God, but also all those who have devoted their lives to his service, and died in his yoke, should have their bodies raised again. The *justice* of God is as much concerned in the resurrection of the dead, as either his *power* or *mercy*. To be freed from earthly incumbrances, earthly passions, bodily infirmities, sickness; and death, to be brought into a state of conscious existence, with a refined body and a sublime soul, both immortal, and both ineffably happy - how glorious the privilege! But of this, who shall be counted worthy in that day? Only those who have washed their robes, and made them white in the blood of the Lamb, and who, by patient continuing in *well doing*, have sought for glory and honour and immortality.
2. A bad example, supported by the authority, reputation, and majesty of religion, is a very subtle poison, from which it is very difficult for men to preserve themselves. It is a great misfortune for any people to be obliged to beware of those very persons who ought to be their rule and pattern. This is a reflection of pious Father *Quesnel*; and, while we admire its depth, we may justly lament that the evil he refers to should be so prevalent as to render the observation, and the caution on which it is founded, so necessary. But let no man imagine that bad and immoral ministers are to be found among one class of persons *only*. They are to be found in the branches as well as in the root: in the different sects and parties as well as in the mother or national Churches, from which the others have separated. On either hand there is little room for glorying. - *Professors* and *ministers* may *change*, but the *truth* of the Lord abideth for *ever*!

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