Lucas 20

VBL · Chapter 20/24

1En cierta ocasión Jesús estaba enseñando en el Templo a la gente, diciéndoles la buena noticia. Y algunos de los jefes de los sacerdotes y maestros religiosos vinieron con los ancianos.

2Entonces le preguntaron: “Dinos: ¿con qué autoridad estás haciendo esto? ¿Quién te dio el derecho para hacerlo?”

3“Déjenme hacerles una pregunta también”, respondió Jesús. “Díganme:

4el bautismo de Juan, ¿provenía del cielo, o era solo un bautismo humano?”

5Entonces ellos consultaron entre sí, diciendo: “Si decimos que venía del cielo, él nos preguntará: ‘Entonces ¿por qué no creyeron en él?’

6Y si decimos que solo era un bautismo humano, todos nos apedrearán porque ellos están seguros de que Juan era un profeta”.

7Así que respondieron, diciendo: “No sabemos de dónde venía”.

8A lo cual Jesús respondió: “Entonces yo no les diré con qué autoridad hago lo que hago”.

9Luego comenzó a contarle un relato a las personas:

10Cuando llegó el tiempo de la cosecha, el dueño envió un siervo donde los granjeros para que recogiera de la cosecha, pero los granjeros golpearon al siervo y lo echaron con las manos vacías.

11Así que el propietario envió a otro siervo, pero también lo golpearon y lo maltrataron terriblemente, y lo echaron con las manos vacías.

12Entonces el propietario envió a un tercer siervo, y ellos lo hirieron, y lo lanzaron fuera.

13“Luego el propietario de la viña se preguntó a sí mismo: ‘¿Qué haré? Ya sé, enviaré a mi hijo, al que amo. Quizás a él lo respetarán’.

14Pero cuando lo vieron venir, los granjeros debatieron entre ellos y dijeron: ‘Este es el heredero del dueño. ¡Matémoslo! Así podremos quedarnos con su herencia’.

15Entonces lo lanzaron fuera de la viña y lo mataron. Ahora, ¿qué hará el dueño de la viña con ellos?

16Vendrá y los matará y le entregará la viña a otros”.

17Pero Jesús los miró y dijo: “Entonces ¿por qué dicen las Escrituras: ‘La piedra que los constructores rechazaron se ha convertido en la piedra angular’?

18Todo el que se tropieza con esa piedra, se hará pedazos; y aplastará a aquellos a quienes les caiga encima”.

19E inmediatamente los maestros religiosos y los jefes de los sacerdotes quisieron arrestarlo porque se dieron cuenta de que el relato que Jesús había contado estaba dirigido contra a ellos, pero tenían miedo de lo que la gente pudiera hacer.

20Así que esperando la oportunidad, enviaron espías que se hicieron pasar por hombres sinceros. Ellos trataban de sorprender a Jesús diciendo algo que les permitiera entregarlo al poder y autoridad del gobernador.

21Entonces le dijeron: “Maestro, sabemos que enseñas lo que es recto, y que no te dejas persuadir por la opinión de los demás. Tú realmente enseñas el camino de Dios.

22¿Deberíamos pagar los impuestos al Cesar, o no?”

23Pero Jesús se dio cuenta de su trampa, y les dijo:

24“Muéstrenme una moneda, un denario. ¿De quién es la imagen y la inscripción que están en ella?” “Es del césar”, respondieron ellos.

25“Entonces páguenle al César lo que le corresponde al César, y páguenle a Dios lo que le corresponde a Dios”, les dijo.

26Y ellos no pudieron atraparlo por lo que le dijo a la gente. Quedaron pasmados con esta respuesta, y se quedaron en silencio.

27Entonces vinieron unos Saduceos, quienes no creen en la resurrección, y le hicieron a Jesús la siguiente pregunta:

28“Maestro”, comenzaron, “Moisés nos dio una ley que dice que si un hombre casado muere y deja a su esposa sin hijos, entonces su hermano debe casarse con la viuda y tener hijos por ese hermano que murió.

29Había siete hermanos. El primero tuvo una esposa y murió sin tener hijos.

30Luego el segundo

31y el tercer hermano se casaron con ella. Al final todos los siete hermanos se casaron con ella, y murieron sin tener hijos.

32Finalmente ella también murió.

33Ahora, ¿cuál de todos será su esposo en la resurrección, siendo que todos los siete hermanos se casaron con ella?”

34“En esta era la gente se casa y se da en casamiento”, explicó Jesús.

35“Pero los que sean dignos de participar del mundo venidero y de la resurrección de entre los muertos no se casarán ni se darán en casamiento.

36Ya no podrán morir; serán como ángeles y son hijos de Dios puesto que son hijos de la resurrección.

37Pero en cuanto a la pregunta sobre si los muertos resucitarán, incluso Moisés demostró este hecho cuando escribió sobre el arbusto ardiente, cuando llama al Señor como ‘el Dios de Abraham, el Dios de Isaac, y el Dios de Jacob’.

38Él no es el Dios de los muertos, sino de los vivos, porque para él ellos aún están vivos”.

39Algunos de los maestros religiosos respondieron: “Esa fue una buena respuesta, Maestro”.

40Y después de esto, ninguno se atrevió a hacerle más preguntas.

41Entonces Jesús les preguntó: “¿Por qué se dice que Cristo es el hijo de David?

42Pues el mismo David dice en el libro de los salmos: ‘El Señor le dijo a mi Señor: “Siéntate a mi diestra

43hasta que ponga a tus enemigos como estrado de tus pies”’.

44David lo llama ‘Señor’. ¿Cómo entonces, puede ser el hijo de David?”

45Mientras todos estaban atentos, dijo a sus discípulos:

46“Cuídense de los líderes religiosos a quienes les gusta caminar por ahí con batas largas, y les encanta que los saluden en las plazas, y tener los mejores asientos en las sinagogas y lugares de honor en los banquetes.

47Ellos engañan a las viudas y les quitan lo que tienen, y ocultan el tipo de personas que son realmente por medio de sus largas oraciones. Ellos recibirán una condenación severa en el juicio”.

📖 Chapter study

Summary

Religious leaders question Jesus' authority, and he responds with the parable of the wicked tenants. They try to trap him with questions about paying tribute to Caesar and about the resurrection, but Jesus answers with wisdom and then questions them about the identity of the Messiah.

Explanation

The question about Jesus' authority is answered indirectly through the parable of the wicked tenants, which represents Israel's historical rejection of the prophets and, now, of the Son of God himself. The trap concerning tribute to Caesar ('render unto Caesar the things which are Caesar's, and unto God the things which are God's,' v.25) avoids both the accusation of political rebellion and that of idolatry. His answer about the resurrection to the Sadducees (who did not believe in it) shows that the future life transcends the categories of earthly life. The practical application today is to discern traps from genuine questions and to respond with wisdom and truth, without falling into forced polarization.

Fun facts

  • The Sadducees, who denied the resurrection (v.27), were the aristocratic priestly elite who accepted only the five books of Moses as full authority, unlike the Pharisees, who also accepted oral tradition.
  • The coin mentioned in the tribute episode (v.24) was probably the Roman denarius, which bore the emperor's image along with inscriptions treating him as divine — something offensive to Jewish monotheistic sensibilities.

Verse-by-verse explanation

  1. Lucas 20:1The chief priests, scribes, and elders together form a kind of alliance of Jewish authorities — the three groups of religious and social leadership unite against Jesus.
  2. Lucas 20:2The question about authority takes direct aim at Jesus’s lack of official credentials for acting as He did, especially after driving the sellers out of the temple in the previous chapter.
  3. Lucas 20:3Jesus answers with a counter-question, a common technique in the rabbinic debate of the day, avoiding a direct answer before they give theirs.
  4. Lucas 20:4His question — whether John’s baptism was from heaven, or of men — is a calculated dilemma designed to trap them whichever way they answer.
  5. Lucas 20:5They see the trap: if they say “From heaven,” they will be asked why then they did not believe John.
  6. Lucas 20:6If they say “Of men,” they risk being stoned by the people, who considered John a true prophet — fear of the crowd’s reaction, not any search for truth, guides their answer.
  7. Lucas 20:7They escape by claiming they do not know — an exit that avoids committing to either side of the dilemma.
  8. Lucas 20:8Jesus answers them in kind: since they will not answer His question, He will not answer theirs either.
  9. Lucas 20:9Leasing a vineyard to tenants who paid the owner a share of the harvest was a common economic arrangement everyone there would recognize. The parable starts from an everyday business situation, not some strange scenario removed from the hearers’ real lives.
  10. Lucas 20:10The first servant sent to collect the fruit is beaten and sent away with nothing — the start of an escalating pattern of violence against the owner’s messengers.
  11. Lucas 20:11A second servant is beaten and shamefully treated, also sent away empty-handed — the violence increases.
  12. Lucas 20:12A third servant is wounded and cast out — one more step up the escalating aggression against the vineyard owner’s messengers.
  13. Lucas 20:13The owner decides to risk sending his own beloved son, hoping that, out of respect for his standing, the tenants will change their attitude.
  14. Lucas 20:14The tenants recognize him as the heir and plot to kill him so the inheritance will be theirs — an irrational plan, since killing the heir would not legally transfer the property to them.
  15. Lucas 20:15They cast the son out of the vineyard and kill him — the peak of the escalating violence, a direct parallel to the fate awaiting Jesus Himself.
  16. Lucas 20:16Faced with the rhetorical question of what the owner will do, the hearers react in horror, realizing the parable is a direct accusation against themselves.
  17. Lucas 20:17Jesus quotes Psalm 118 about the stone the builders rejected becoming the head of the corner — reinterpreting the parable’s rejected son as the figure who, despite rejection, becomes central and exalted.
  18. Lucas 20:18The image of the stone is completed with a double danger: falling on it results in being broken, and it falling on someone results in being ground to powder — either way, a wrong relationship with this stone brings serious consequence.
  19. Lucas 20:19The religious leaders want to seize Him on the spot, but fear the people, because they understood clearly that the parable was spoken against themselves.
  20. Lucas 20:20They begin using spies posing as sincere questioners to try to catch Him in His words and hand Him over to Roman jurisdiction — a calculated strategy to secure a political, not merely religious, accusation.
  21. Lucas 20:21The spies begin by praising Jesus for teaching rightly and showing no favoritism — a trap disguised as sincere flattery before the loaded question.
  22. Lucas 20:22The question about paying tribute to Caesar is a dangerous political dilemma: answering yes could anger nationalist Jews, answering no could become a charge of sedition against Rome.
  23. Lucas 20:23Jesus perceives the craftiness behind the question immediately, showing that He recognizes the trap set against Him.
  24. Lucas 20:24The coin used to pay this tax bore the emperor’s image and an inscription that typically attributed near-divine titles to him — simply carrying that coin already amounted, in practice, to recognizing Roman authority. That is what makes Jesus’s answer so sharp: He turns the question back on them using the very coin they were carrying.
  25. Lucas 20:25The famous answer — render unto Caesar the things that are Caesar’s, and unto God the things that are God’s — neither directly endorses nor rejects the Roman tribute, shifting the question toward a deeper distinction of loyalties.
  26. Lucas 20:26They cannot catch Him in a single word before the people, and marvel at His answer, and hold their peace — a public defeat of the scheme set against Him.
  27. Lucas 20:27The Sadducees, who denied the resurrection unlike the Pharisees, bring their own challenge, with a theological aim different from the previous groups.
  28. Lucas 20:28This is the law of levirate marriage, which required a man to marry his dead brother’s childless widow, to raise up an heir who would carry on the deceased’s name and property. The Sadducees build an extreme case, with seven brothers, trying to make the idea of resurrection look absurd in practice.
  29. Lucas 20:29Their hypothetical scenario rests on the levirate law: seven brothers, the first marries and dies without children.
  30. Lucas 20:30The second brother also marries her and dies leaving no children — the sequence keeps repeating.
  31. Lucas 20:31The pattern repeats all the way to the seventh brother, all dying without children — a deliberate exaggeration meant to make the idea of resurrection look absurd in practice.
  32. Lucas 20:32Finally, the woman herself also dies, completing this elaborate hypothetical scenario.
  33. Lucas 20:33The final question exposes the supposed absurdity: in the resurrection, whose wife of the seven would she be, since all of them had her?
  34. Lucas 20:34Jesus begins by drawing a distinction: marriage belongs to this present age, marked by mortality, where people marry and are given in marriage.
  35. Lucas 20:35But those accounted worthy of the age to come and of the resurrection will no longer need to marry — marriage’s function, tied in part to carrying a family line forward, no longer makes sense where there is no more death.
  36. Lucas 20:36Jesus’s answer strikes at the very foundation of the Sadducees’ trap question: marriage existed, among other things, to produce heirs who would carry on the line of someone who could die. In the resurrected life that specific need no longer exists, because death is no longer a problem.
  37. Lucas 20:37Since the Sadducees accepted only the books of Moses as authoritative, Jesus deliberately picks the burning-bush passage to make His case: Moses calls the Lord “the God of Abraham, and the God of Isaac, and the God of Jacob” long after they had died.
  38. Lucas 20:38The logical conclusion is that God is not a God of the dead, but of the living — if He presents Himself in present relationship with the patriarchs, they must in some way still be alive to Him, implying the resurrection.
  39. Lucas 20:39Some of the scribes, likely Pharisees who also believed in the resurrection, praise Jesus’s answer — pleased to see Him win this point against the Sadducees.
  40. Lucas 20:40After this sequence of confrontations — tribute and resurrection — no one dares ask Him any more questions, closing out this stage of direct challenges.
  41. Lucas 20:41Jesus now turns the tables and asks His own question: how can the Christ be called David’s son?
  42. Lucas 20:42He quotes Psalm 110, where David himself calls the coming Messiah “my Lord” — a psalm traditionally attributed to David, used to suggest something beyond mere physical descent.
  43. Lucas 20:43The quotation continues with the promise that His enemies would be made His footstool — completing Psalm 110’s image of victory and exaltation.
  44. Lucas 20:44The logical puzzle is left hanging: if David calls this Messiah “Lord,” how can He be merely a subordinate descendant of David? A clue pointing to an identity beyond mere genealogy.
  45. Lucas 20:45With all the people listening, Jesus shifts the target of His speech and turns specifically to His disciples — a final warning aimed at a closer audience.
  46. Lucas 20:46Long robes and the best seats in the synagogues and at banquets were visible markers of religious and social status, which the scribes deliberately cultivated. Jesus criticizes this pursuit of public recognition through outward signs of importance, the same kind of jockeying for place already seen earlier, in chapter 14.
  47. Lucas 20:47The final charge is serious: the scribes devour widows’ houses while hiding it behind long prayers — linking religious hypocrisy to a real, concrete exploitation of vulnerable people.

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