Luke 20:7

20:7-8 The Jewish authorities refused to answer Jesus’ question, so Jesus had no obligation to answer their question. Both their question and their refusal were guided by self-interest rather than integrity.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 20:7 . μὴ εἰδέναι : the answer is given in dependent form = οὐκ οἴδαμεν in parallels.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

could not tell--crooked, cringing hypocrites! No wonder Jesus gave you no answer (Mat 7:6). But what dignity and composure does our Lord display as He turns their question upon themselves!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7. they could not tell] Rather, did not know. A wise answer in cases of real uncertainty, as the Hebrew proverb taught—“Learn to say I do not know;” but a base answer when they had an opinion but did not dare to avow it; and doubly base in the matter of a question on which it was their plain duty to have arrived at a judgment. To be reduced to this ignominious necessity of confessing ignorance (though “we know” was one of their favourite phrases, Joh_9:24, &c.) was a public humiliation which they had brought upon themselves.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then began he to speak to the people this parable,.... According to the other evangelists it seems to be spoken to the chief priests, Scribes, and elders; and certain it is, that they looked upon themselves as struck at in it; it might be spoken to both. Christ having silenced the sanhedrim, turned himself to the people, and delivered the parable of the vineyard to them, though his principal view was to the priests:

a certain man planted a vineyard; the people of the Jews are designed by the vineyard, and the "certain man", or "householder", as Matthew calls him, Mat 21:28 is the Lord of hosts; and the planting of it is to be understood of his bringing and settling the people Israel in the land of Canaan. Luke omits certain things which the other evangelists relate, as setting an hedge about it, digging a winepress, and building a tower in it; and the Persic version here adds, "and planted trees, and set a wall about it"; all which express the care that was taken to cultivate and protect it; and signify the various blessings and privileges the Jew's enjoyed under the former dispensation; see Gill on Mat 21:33 and See Gill on Mar 12:1.

and let it forth to husbandmen; put the people of the Jews under the care not only of civil magistrates, but of ecclesiastical governors, who were to dress this vine, or instruct these people in matters of religion, that they might be fruitful in good works:

and went into a far country for a long time; for a long time it was, from the times of Moses and Joshua, when the first settlement, both of the civil and ecclesiastical state of the Jews, was made, to the time of Christ; it was fourteen or fifteen hundred years; see the notes, as above.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And they answered, that they could not tell whence it was. The reply of Jesus, which so perplexed the Sanhedrin, really inflicted a grave blow to their prestige, thus compelling the grave doctors of the Law, who claimed the right of deciding all momentous questions, to decline to pronounce a judgment on so grave a question as "the position of the Baptist," that mighty preacher who had so stirred and roused Israel and who had with his life paid the forfeit of his boldness in rebuking crime in high places, thereby no doubt enormously enlarging his already vast popularity with the people.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

So they answered

"So the chief priests, scribes and elders answered." The word "so" marks an event that happened because of something else that happened first. In this case, they had reasoned with themselves in Luke 20:5-6, and they did not have an answer they wanted to say.

they answered that they did not know where it came from.

This could be stated as a direct quote. AT: "they said, 'We do not know where it came from.'" (See: Direct and Indirect Quotations)

where it came from

"where John's baptism came from." AT: "where John's authority to baptize came from" or "who authorized John to baptize people"

Neither will I tell you

"And I will not tell you." Jesus knew they were not willing to tell him the answer, so he responded in the same manner. AT: "Just as you will not tell me, I will not tell you"

translationWords

authority

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. μὴ εἰδέναι. ‘That they did not know.’ The “could not tell” of the A. V[349] is inaccurately introduced by way of antithesis to the next verse. A wise answer in cases of real uncertainty, as the Hebrew proverb taught—“Learn to say I do not know;” but a base answer when they had an opinion but did not dare to avow it; and doubly base in the matter of a question on which it was their plain duty to have arrived at a judgment. To be reduced to this ignominious necessity of confessing ignorance (though “we know” was one of their favourite phrases, Joh 9:24, &c.) was a public humiliation which they had brought upon themselves.

[349] A. V. Authorised Version.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7. μἠ εἰδέναι πόθεν. This shameful and dishonest avowal is excelled a few days later by their answer to Pilate, “We have no king but Cæsar” (Joh 19:15). Timentes lapidationem, sed magis timentes veritatis confessionem (Bede), these professed “Teachers of Israel” (Joh 3:10), who so scorned the ignorant multitude (Joh 7:49), confessed that they had not yet decided whether one, who for years had been recognized by the nation as a Prophet, had any Divine commission. If they were not competent to judge of the Baptist, still less were they competent to judge of the Christ. Nösgen, Gesch. J. C. i. p. 514.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.