Luke 20:21 - Printer Friendly

ESV: So they asked him, “Teacher, we know that you speak and teach rightly, and show no partiality, but truly teach the way of God.

NIV: So the spies questioned him: 'Teacher, we know that you speak and teach what is right, and that you do not show partiality but teach the way of God in accordance with the truth.

NASB: And the spies questioned Him, saying, 'Teacher, we know that You speak and teach correctly, and You are not partial to anyone, but You teach the way of God on the basis of truth.

CSB: They questioned him, "Teacher, we know that you speak and teach correctly, and you don't show partiality but teach truthfully the way of God.

NLT: Teacher,' they said, 'we know that you speak and teach what is right and are not influenced by what others think. You teach the way of God truthfully.

KJV: And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:

NKJV: Then they asked Him, saying, “Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth:

The Jewish religious leaders are tempting Jesus to declare authority over the Romans. The lawyer-teachers and priests are jealous of the crowds who are following Jesus because He raised Lazarus from the dead (John 12:9–11). They seek a way to discredit Jesus' authority without angering the common people. If Jesus overtly broke Roman law, their enforcers would do the dirty work of Jesus' enemies (Luke 20:19–20).

To that end, the scribes and chief priests have planted spies in the crowd listening to Jesus' teaching. At the opportune time, a spy asks Jesus a seemingly innocuous question. In that culture, rabbis and students discuss hypothetical situations all the time. The difference here is that if Jesus answers wrong, He will be encouraging the crowd to break the Roman law.

The questioner is likely a follower of the Pharisees or Herodians. The flattering introduction is meant to make the man sound like one who respects Jesus. The assumption is that this will soften Jesus up so He won't notice the ramifications of the question. The question is, "Is it lawful for us to give tribute to Caesar, or not?" (Luke 20:22).

The assertion that Jesus shows "no partiality" is part of the trap. Based on recent history, Jesus is willing to condemn the Herodians, the Pharisees, and the Sadducees. The questioners hope that their question will pressure Jesus to antagonize Rome this time.

"Tribute to Caesar" just means the poll tax or census tax. It doesn't refer to any requirement to worship Caesar, which Jews of that era were not required to do. The underlying question is whether Jesus agrees that Jews should submit to Rome—which is what the Herodians and Sadducees would say. Alternatively, He might suggest the Jews refuse to pay the tax in a show of Jewish independence—which is what the Pharisees and Zealots would prefer.

Jesus' enemies aren't interested in an actual solution. They simply want Jesus to tell the people to revolt against Caesar, or to cave to the nation's hated oppressors.

Luke 20:19–26 continues a long discussion about authority. Chief priests and Old Testament lawyers try to force Jesus into a difficult choice: follow unpopular Roman law or show rebellious loyalty to the Jewish nation. If the trap succeeds, either Jesus' disciples will reject His authority or the Romans will arrest Him. Jesus disarms the trap by pointing out that the people are responsible for following both principles. Next, the Sadducees challenge His authority on doctrinal matters but fail so miserably Jesus' attackers withdraw (Luke 20:27–40). This interaction is also recorded in Matthew 22:15–22 and Mark 12:13–17.

After His triumphal entry into Jerusalem, Jesus find Himself in conflict with the city's religious leaders. Elders, priests, scribes, Pharisees, and Sadducees all attempt to discredit Him. This comes mostly in challenging Jesus with trick questions. Jesus deftly handles those challenges without falling into the trap. He provides several teachings about His role as the Son of God and directly warns the Jewish people against their generation of scribes, who are arrogant and pretentious.

Luke 20 is a chiasm about authority. Jesus has entered Jerusalem and cleansed the temple (Luke 19:28–46). Now, the priests and teachers attack Jesus' authority in religion, law, and doctrine; Jesus defends Himself and shows their sinful lifestyles disqualify them for authority. After holding up a widow as a better role model (Luke 21:1–4), Jesus warns His disciples about the challenges they will face in the coming years, including the destruction of Jerusalem (Luke 21:5–38). The events in Luke 20 are also discussed in Matthew 21—23 and Mark 11—12.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.