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Luke 20:19

in Luke 20

When the scribes and chief priests realized that Jesus had spoken this parable against them, they sought to arrest Him that very hour. But they were afraid of the people.

BSB

The same verse in ASV and KJV ▾

ASV

And the scribes and the chief priests sought to lay hands on him in that very hour; and they feared the people: for they perceived that he spake this parable against them.

KJV

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.

This verse in Luke 20

Commentary

12 notes on this verse

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILY 135 · Written before 444.

Again the gang of Pharisees is inflamed with unbridled rage. They draw the bow of their envy. They grind their teeth at him who calls them to life. They savagely attack him who seeks to save and who humbled himself from his supreme and godlike glory to our condition. They plot the death of he who became man that he might abolish death. The wise Evangelist shows us the only cause that hindered their shameless pride. He said that they feared the people. He understood, therefore, that they were not restrained by a feeling of piety toward God.

This site's exposition

they sought to arrest Him

When the scribes and chief priests realized that Jesus had spoken this parable against them, they sought to arrest Him that very hour. Fear of the people holds them back, and the plan of verse 20 is built to get around the crowd.

The record, by era

The Church Fathers1 voice

A commentator

Cyril of Alexandria

Catena Aurea by Aquinas · Written before 444.

proposed

It became indeed the rulers of the Jews, perceiving that the parable was spoken of them, to depart from evil, having been thus as it were warned concerning the future. But little mindful of this, they rather gather a fresh occasion for their crimes. The commandment of the Law restrained them not, which says, The innocent and righteous men thou shalt not slay, (Exod. 23:7.) but the fear of the people checked their wicked purpose. For they set the fear of man before the reverence of God. The reason of this purpose is given, for they perceived that he spoke this parable against them. For they seemed to be trifling, yet were in earnest, forgetful of God, who says, Who is this that hideth his counsel from me? (Job 42:3.) For they come to Christ the Saviour of all, as though He were a common man, as it follows, that they might take him in his speech.

The Medieval Church4 voices

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

And the chief priests and scribes sought to lay hands on him at that hour, and they feared the people. For they knew that he had spoken this parable against them. The chief priests and scribes, as if accusing the Lord of lying against them, …

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

And so by seeking to slay Him, they proved the truth of what He had said in the parable. For He Himself is the Heir, whose unjust death He said was to be punished. They are the wicked husbandmen who sought to kill the Son of God. This also is daily committed in the Church when any one, only in name a brother, is ashamed or afraid, because of the many good men with whom he lives, to break into that unity of the Church's faith and peace which he abhors. And because the chief priests sought to lay hold of our Lord but could not by themselves, they tried to accomplish it by the hands of the governor; as it follows, And they watched him, &c.

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

But even then, when they understood that the Lord was speaking this parable against them, they plotted against Him and would have laid hands on Him, had they not feared the people. The Law also says: "Do not put to death the innocent and the …

A commentator

Bonaventure

Commentary on Luke, Chapter 20 · Written in the 13th century.

proposed

And the chief priests sought, etc. After the refuted calumny and the exposed perfidy, there follows here the third part, in which he detects their contrived cunning. Of this cunning, the Evangelist first describes the deceitful contrivance; and second, the truthful confutation, at the passage: …
5 more voices on this verse

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

Christ tells them that instead of kissing the Son of God they would kill him, upon which they should have said, What, is thy servant a dog? But they do, in effect, say this: "And so we will; have at him now." And, though they deprecate the punishment of the sin, in the next breath they are projecting the commission of it. Christ's Enemies Nonplussed.
And the chief priests, and the Scribes, that same hour,....

The Nineteenth Century3 voices

The parable we have now read, is one of the very few which are recorded more than once by the Gospel writers. Matthew, Mark, and Luke — all give it at full length. This three-fold repetition is alone sufficient to point out the importance of its contents. The parable, no doubt, was specially intended for the Jews to whom it was addressed. But we must not confine its application to them. It contains lessons which should be remembered in all churches of Christ, as long as the world stands.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

written--(in Ps 118:22, 23. The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole.

quarantine:debris (2026-07-29) — starts-lowercase+unbalanced-parens

The parable we have now read, is one of the very few which are recorded more than once by the Gospel writers. Matthew, Mark, and Luke — all give it at full length. This three-fold repetition is alone sufficient to point out the importance of its contents. The parable, no doubt, was specially intended for the Jews to whom it was addressed. But we must not confine its application to them. It contains lessons which should be remembered in all churches of Christ, as long as the world stands. In the first place — the parable shows us the deep corruption of human nature. The conduct of the wicked "farmers" is a vivid representation of man's dealings with God. It is a faithful picture of the history of the Jewish church. In spite of privileges, such as no nation ever had; in the face of warnings such as no people ever received — the Jews rebelled against God's lawful authority, refused to give Him His rightful due, rejected the counsel of His prophets, and at length crucified His only-begotten Son. It is a no less faithful picture of the history of all the Gentile churches. Called as they were out of heathen darkness by infinite mercy — they have done nothing worthy of the vocation with which they were called. On the contrary, they have allowed false doctrines and wicked practices to spring up rankly among them, and have crucified Christ afresh. It is a mournful fact that in hardness, unbelief, superstition, and self-righteousness — the Christian churches, as a whole, are little better than the Jewish church of our Lord's time. Both are described with painful correctness in the story of the wicked farmers. In both, we may point to countless privileges misused, and countless warnings despised. Let us often pray that we may thoroughly understand the sinfulness of man's heart.

The words behind it

29 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Mark 12:12

    At this, the leaders sought to arrest Jesus, for they knew that He had spoken this parable against them. But fearing the crowd, they left Him and went away.

    it leads to

    • Mark 11:18

      When the chief priests and scribes heard this, they looked for a way to kill Him. For they were afraid of Him, because the whole crowd was astonished at His teaching.

    • John 7:30

      So they tried to seize Him, but no one laid a hand on Him, because His hour had not yet come.

    • John 7:44

      Some of them wanted to seize Him, but no one laid a hand on Him.

    • Mark 11:32

      But if we say, ‘From men’...” they were afraid of the people, for they all held that John truly was a prophet.

    • Matthew 22:22

      And when they heard this, they were amazed. So they left Him and went away.

  • Through

    Luke 20:14

    But when the tenants saw the son, they discussed it among themselves and said, ‘This is the heir. Let us kill him, and the inheritance will be ours.’

    it leads to

    • Romans 8:17

      And if we are children, then we are heirs: heirs of God and co-heirs with Christ—if indeed we suffer with Him, so that we may also be glorified with Him.

    • Hebrews 1:2

      But in these last days He has spoken to us by His Son, whom He appointed heir of all things, and through whom He made the universe.

    • Luke 22:2

      and the chief priests and scribes were looking for a way to put Jesus to death; for they feared the people.

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 12 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 20; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 135; Cyril of Alexandria, Catena Aurea by Aquinas; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible and Theophylact of Ohrid, Commentary on Luke.