Luke 20:28 - Printer Friendly

ESV: and they asked him a question, saying, “Teacher, Moses wrote for us that if a man’s brother dies, having a wife but no children, the man must take the widow and raise up offspring for his brother.

NIV: Teacher,' they said, 'Moses wrote for us that if a man's brother dies and leaves a wife but no children, the man must marry the widow and raise up offspring for his brother.

NASB: and they questioned Him, saying, 'Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife, and he is childless, that his brother is to marry the wife and raise up children for his brother.

CSB: "Teacher, Moses wrote for us that if a man's brother has a wife, and dies childless, his brother should take the wife and produce offspring for his brother.

NLT: They posed this question: 'Teacher, Moses gave us a law that if a man dies, leaving a wife but no children, his brother should marry the widow and have a child who will carry on the brother’s name.

KJV: Saying, Master, Moses wrote unto 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 unto his brother.

NKJV: saying: “Teacher, Moses wrote to us that if a man’s brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother.

The Sadducees are a Jewish sect that follows the Mosaic law and does not believe in the resurrection of the dead (Luke 20:27). Their representatives are trying to catch Jesus in a theological paradox. It is days before the crucifixion, and Jesus is teaching in the temple court. Pharisees, lawyers, and chief priests have already tried to discredit Him by presenting unanswerable puzzles. All of them have failed (Luke 20:1–26).

Their "question" is really a challenge which supposedly demonstrates the absurdity of resurrection. Attempting to prove that Jesus is not a good spiritual authority, the Sadducees ask about the tradition of levirate marriage with respect to resurrection of the dead. Levirate marriage was a common cultural practice found in the Mosaic law (Deuteronomy 25:5–6). Land, along with fertility, was one of God's greatest blessings to the Jews. Inherent in the possession of land was the continuation of a man's genetic line.

The most detailed example of levirate marriage is found in the story of Judah and Tamar (Genesis 38). Judah, one of Jacob's sons, gave his daughter-in-law to a younger brother when the older son, her husband, died. That son died also, and neither had produced an heir. Judah refused to give his third son to Tamar; he claimed to be waiting for the son to mature. Tamar quickly realized this was a lie. Eventually, she tricked Judah into impregnating her, and he admitted he had not treated her fairly.

The Sadducees present a similar situation about a woman who legitimately married multiple men prior to her own death. In their heightened example, a woman consecutively marries seven brothers and still has no sons. The Sadducees will eventually ask, "In the resurrection, therefore, whose wife will the woman be?" (Luke 20:33).

Luke 20:27–40 records the Sadducees trying to discredit Jesus' authority to teach. They plan to present a paradox about marriage and the resurrection of the dead. Leaders of other religious sects have already failed to embarrass Jesus regarding the law and civil responsibilities (Luke 20:19–26). Jesus easily explains away the Sadducees' argument using the very text which their sect reveres: the Torah. He continues with proof that the Christ has authority over David and warns the people to be wary of the scribes' hypocrisy (Luke 20:41–47). This debate is also recorded in Matthew 22:23–33 and Mark 12:18–27.

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.