TRV
Translation
King James Version
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.
KJV (with Strong's)
And G2532 the chief priests G749 and G2532 the scribes G1122 the same G1722 G846 hour G5610 sought G2212 to lay G1911 hands G5495 on G1909 him G846; and G2532 they feared G5399 the people G2992: for G1063 they perceived G1097 that G3754 he had spoken G2036 this G5026 parable G3850 against G4314 them G846.
Complete Jewish Bible
The Torah-teachers and the head cohanim would have seized him at that very moment, because they knew that he had aimed this parable at them, but they were afraid of the people.
Berean Standard Bible
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.
American Standard Version
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.
World English Bible Messianic
The chief priests and the scribes sought to lay hands on him that very hour, but they feared the people—for they knew he had spoken this parable against them.
Geneva Bible (1599)
Then the hie Priests, and the Scribes the same houre went about to lay hands on him: (but they feared the people) for they perceiued that he had spoken this parable against them.
Young's Literal Translation
And the chief priests and the scribes sought to lay hands on him in that hour, and they feared the people, for they knew that against them he spake this simile.
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Commentary on Luke 20 verses 9–19
9 ¶ Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.
10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.
11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.
12 And again he sent a third: and they wounded him also, and cast him out.
13 Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.
14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.
15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?
16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.
17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?
18 Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.
19 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.
Christ spoke this parable against those who were resolved not to own his authority, though the evidence of it was ever so full and convincing; and it comes very seasonably to show that by questioning his authority they forfeited their own. Their disowning the lord of their vineyard was a defeasance of their lease of the vineyard, and giving up of all their title.
I. The parable has nothing added here to what we had before in Matthew and Mark. The scope of it is to show that the Jewish nation, by persecuting the prophets, and at length Christ himself, had provoked God to take away from them all their church privileges, and to abandon them to ruin. It teaches us, 1. That those who enjoy the privileges of the visible church are as tenants and farmers that have a vineyard to look after, and rent to pay for it. God, by setting up revealed religion and instituted orders in the world, hath planted a vineyard, which he lets out to those people among whom his tabernacle is, Luk 20:9. And they have vineyard-work to do, needful and constant work, but pleasant and profitable. Whereas man was, for sin, condemned to till the ground, they that have a place in the church are restored to that which was Adam's work in innocency, to dress the garden, and to keep it; for the church is a paradise, and Christ the tree of life in it. They have also vineyard-fruits to present to the Lord of the vineyard. There are rents to be paid and services to be done, which, though bearing no proportion to the value of the premises, yet must be done and must be paid. 2. That the work of God's ministers is to call upon those who enjoy the privileges of the church to bring forth fruit accordingly. They are God's rent-gatherers, to put the husbandmen in mind of their arrears, or rather to put them in mind that they have a landlord who expects to hear from them, and to receive some acknowledgment of their dependence on him, and obligations to him, Luk 20:10. The Old Testament prophets were sent on this errand to the Jewish church, to demand from them the duty and obedience they owed to God. 3. That it has often been the lot of God's faithful servants to be wretchedly abused by his own tenants; they have been beaten and treated shamefully by those that resolved to send them empty away. They that are resolved not to do their duty to God cannot bear to be called upon to do it. Some of the best men in the world have had the hardest usage from it, for their best services. 4. That God sent his Son into the world to carry on the same work that the prophets were employed in, to gather the fruits of the vineyard for God; and one would have thought that he would have been reverenced and received. The prophets spoke as servants, Thus saith the Lord; but Christ as a Son, among his own, Verily, I say unto you. Putting such an honour as this upon them, to send him, one would have thought, should have won upon them. 5. That those who reject Christ's ministers would reject Christ himself if he should come to them; for it has been tried, and found that the persecutors and murderers of his servants the prophets were the persecutors and murderers of himself. They said, This is the heir, come let us kill him. When they slew the servants, there were other servants sent. "But, if we can but be the death of the son, there is never another son to be sent, and then we shall be no longer molested with these demands; we may have a quiet possession of the vineyard for ourselves." The scribes and Pharisees promised themselves that, if they could but get Christ out of the way, they should for ever ride masters in the Jewish church; and therefore they took the bold step, they cast him out of the vineyard, and killed him. 6. That the putting of Christ to death filled up the measure of the Jewish iniquity, and brought upon them ruin without remedy. No other could be expected than that God should destroy those wicked husbandmen. They began in not paying their rent, but then proceeded to beat and kill the servants, and at length their young Master himself. Note, Those that live in the neglect of their duty to God know not what degrees of sin and destruction they are running themselves into.
II. To the application of the parable is added here, which we had not before, their deprecation of the doom included in it (Luk 20:16): When they heart it, they said, God forbid, Mē genoito - Let not this be done, so it should be read. Though they could not but own that for such a sin such a punishment was just, and what might be expected, yet they could not bear to hear of it. Note, It is an instance of the folly and stupidity of sinners that they proceed and persevere in their sinful ways though at the same time they have a foresight and dread of the destruction that is at the end of those ways. And see what a cheat they put themselves, to think to avoid it by a cold God forbid, when they do nothing towards the preventing of it; but will this make the threatening of no effect? No, they shall know whose word shall stand, God's or theirs. Now observe what Christ said, in answer to this childish deprecation of their ruin. 1. He beheld them. This is taken notice of only by this evangelist, Luk 20:17. He looked upon them with pity and compassion, grieved to see them cheat themselves thus to their own ruin. He beheld them, to see if they would blush at their own folly, or if he could discern in their countenances any indication of relenting. 2. He referred them to the scripture: "What is this then that is written? How can you escape the judgment of God, when you cannot prevent the exaltation of him whom you despise and reject? The word of God hath said it, that the stone which the builders rejected is become the head of the corner." The Lord Jesus will be exalted to the Father's right hand. He has all judgment and all power committed to him; he is the corner-stone and top-stone of the church, and, if so, his enemies can expect no other than to be destroyed. Even those that slight him, that stumble at him, and are offended in him, shall be broken - it will be their ruin; but as to those that not only reject him, but hate and persecute him, as the Jews did, he will fall upon them and crush them to pieces - will grind them to powder. The condemnation of spiteful persecutors will be much sorer than that of careless unbelievers.
Lastly, We are told how the chief priests and scribes were exasperated by this parable (Luk 20:19): They perceived that he had spoken this parable against them; and so he had. A guilty conscience needs no accuser; but they, instead of yielding to the convictions of conscience, fell into a rage at him who awakened that sleeping lion in their bosoms, and sought to lay hands on him. Their corruptions rebelled against their convictions, and got the victory. And it was not because they had any fear of God or of his wrath before their eyes, but only because they feared the people, that they did not now fly in his face, and take him by the throat. They were just ready to make his words good: This is the heir, come let us kill him. Note, When the hearts of the sons of men are fully set in them to do evil, the fairest warnings both of the sin they are about to commit and of the consequences of it make no impression upon them. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–19. Public domain.
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Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
As if He said, With your words ye tempt me, obey me in works. Ye have indeed Cæsar's image, ye have undertaken his offices, to him therefore give tribute, to God fear. For God requireth not money, but faith.
Titus of BostraAD 378
As if He said, With your words you tempt me, obey me in works. You have indeed Caesar's image, you have undertaken his offices, to him therefore give tribute, to God fear. For God requires not money, but faith.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Our Lord here teaches us, how cautious we ought to be in our answers to heretics or Jews; as He has said elsewhere, Be ye wise as serpents (Mat. 10:16).
Be unwilling then, if thou wouldest not offend Cæsar, to possess worldly goods. And thou rightly teachest, first to render the things which be Cæsar's. For no one can be the Lord's unless he has first renounced the world. Oh most galling chain! To promise to God, and pay not. Far greater is the contract of faith than that of money.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
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.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 135
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. The commandment given by Moses that plainly says, “You shall not kill the holy and the just,” did not bridle their violence. They had far more respect for the fear of people than the reverence due to God.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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.
This smooth and artful question was to entice the answerer to say that he fears God rather than Cæsar, for it follows, Neither acceptest thou the person of any, but teachest the way of God truly. This they say, to entice Him to tell them that they ought not to pay tribute, in order that the servants of the guard, (who according to the other Evangelists are said to have been present,) might immediately upon hearing it seize Him as the leader of a sedition against the Romans. And so they proceed to ask, Is it lawful to give tribute to Cæsar, or not? For there was a great division among the people, some saying that for the sake of security and quiet, seeing that the Romans fought for all, they ought to pay tribute; while the Pharisees, on the contrary, declared, that the people of God who gave tithes and first fruits, ought not to be subject to the law of man.
Let those who impute the question of our Saviour to ignorance, learn from this place that Jesus was well able to know whose image was on the money; but He asks the question, that He might give a fitting answer to their words; for it follows, They answered and said, Cæsar's. We must not suppose Augustus is thereby meant, but Tiberius, for all the Roman kings were called Cæsar, from the first Caius Cæsar. But from their answer our Lord easily solves the question, for it follows, And he said unto them, Render unto Cæsar the things which be Cœsar's, and unto God the things which be God's.
Render also to God the things which be God's, that is to say, tithes, first fruits, offerings, and sacrifices.
Now they who ought rather to have believed such great wisdom, marvelled that in all their cunning they had found no opportunity of catching Him. As it follows, And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.
BedeAD 735
On the Gospel of Luke
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, sought to kill him, but by seeking this they were teaching that what he said was true. For he is the heir, whose unjust death he said would be avenged; they are the wicked tenants, who hesitated a little due to human fear from killing the Son of God until his hour had come, but they were never able to be restrained by divine love. Indeed, in a moral sense, each of the faithful is assigned to tend the mystery of baptism which he exercises in his works, like a vineyard he cultivates. One servant after another is sent to receive the fruit, which is read in the law, the psalms, and the prophecies, following their admonition by doing good. But a sent servant is mistreated or beaten and cast out, when the word heard is either despised or, worse, even blasphemed. He kills the sent heir as much as is in his power, who tramples the Son of God and insults the Spirit of grace by whom he was sanctified. With the bad tenant destroyed, the vineyard is given to another, when each humble person is enriched with the gift of grace which the proud one scorned. And this, too, that the chief priests and scribes, seeking to lay hands on Jesus, are restrained by the fear of the people, is enacted daily in the Church, when anyone refrains from attacking the unity of ecclesiastical faith and peace, which he does not love, either out of shame or fear of the multitude of good brothers living together. Yet, just as the Lord said about the foolish ostrich, when the time comes, will he take flight on high, because by persecuting the Church, he will rejoice in having the Lord crucified and displayed.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
They laid snares for our Lord, but got their own feet entangled in them. Listen to their cunning, And they asked Him, saying, Master, we know that thou sayest and teachest rightly.
Therefore it was intended, in case He said they ought to give tribute to Cæsar, that He should be accused by the people, as placing the nation under the yoke of slavery, but if He forbade them to pay the tax, that they should denounce Him as a stirrer up of divisions to the governor. But He escapes their snares, as it follows, Perceiving their craftiness, he said unto them, Why tempt ye me? show me a penny. Whose image and superscription has it?
And observe that He said not, give, but return. For it is a debt. Thy prince protects thee from enemies, renders thy life tranquil. Surely then thou art bound to pay him tribute. Nay, this very piece of money which thou bringest thou hast from him. Return then to the king the king's money. God also has given thee understanding and reason, make then a return of these to Him, that thou mayest not be compared to the beasts, but in all things mayest walk wisely.
This was their main object, to rebuke Him before the people, which they were unable to do because of the wonderful wisdom of His answer.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 20:19 vividly portrays the immediate and intense hostility of the Jewish religious authorities following Jesus' Parable of the Wicked Vinedressers. Recognizing themselves as the direct targets of His indictment, the chief priests and scribes were instantly moved to arrest Him. However, their deep-seated fear of the common people, who held Jesus in high regard, served as a crucial deterrent, preventing their immediate action and highlighting their prioritization of public opinion over divine truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:19 masterfully employs several literary devices to convey its profound message. Irony is prominent, as the very religious leaders who claimed to uphold God's law and represent His people are the ones who reject His Son, even accurately perceiving His divine message while refusing to embrace it. Their "fear" is also ironic; they fear the people more than they fear God, demonstrating their misplaced priorities. Foreshadowing is evident in their desire to "lay hands on him," which clearly anticipates Jesus' eventual arrest and crucifixion, orchestrating the very outcome the parable warned against. The verse also presents a stark Contrast between the spiritual insight of Jesus (who speaks truth) and the spiritual blindness of the leaders (who understand but refuse to repent), as well as the contrast between their internal malicious intent and their external restraint due to fear of the crowd.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:19 stands as a pivotal moment, revealing the hardening of the religious leaders' hearts against Jesus and the escalating conflict that would culminate in His crucifixion. The leaders' accurate perception of the parable's target, coupled with their refusal to repent, underscores the profound tragedy of spiritual blindness in the face of undeniable truth. Their fear of the people, rather than a fear of God, exposes a deep-seated hypocrisy and a prioritization of worldly power and reputation over divine righteousness. This passage serves as a sobering reminder that knowledge of truth does not automatically lead to acceptance; indeed, it can intensify rejection when hearts are hardened by self-interest and pride.
REFLECTION AND APPLICATION
Luke 20:19 offers powerful lessons for contemporary believers. The religious leaders' reaction serves as a stark warning against the dangers of spiritual pride and the prioritizing of human approval over divine truth. When God's Word, like Jesus' parable, exposes our own failings, our natural inclination might be defensiveness or hostility, much like the chief priests and scribes. However, true spiritual growth requires humility and repentance. We must cultivate a heart that is open to conviction, willing to examine our motives, and quick to align our lives with God's will, even when it challenges our comfort or status. Furthermore, this passage reminds us of the pervasive temptation to fear man more than God. In a world that often pressures conformity and rewards popularity, the courage to stand for truth, regardless of the cost to reputation or position, is a hallmark of genuine faith. Our ultimate allegiance must be to Christ, not to the fleeting opinions of others.
Questions for Reflection
FAQ
Why did the chief priests and scribes want to "lay hands on" Jesus immediately after the parable?
Answer: They sought to "lay hands on" Jesus because they fully understood that the Parable of the Wicked Vinedressers was a direct and scathing indictment of their own corrupt spiritual leadership. Jesus' story, in which the vineyard owner's son is murdered by the tenants, clearly depicted their rejection of God's prophets and, most pointedly, their impending rejection and murder of Jesus, the Son of God. This accurate perception of His message, which exposed their hypocrisy and foreshadowed their judgment, fueled their immediate desire to arrest Him and silence His challenging voice.
What does it mean that "they feared the people"?
Answer: The phrase "they feared the people" (Gk. phobéō G5399 laós G2992) indicates that the religious leaders were restrained from immediately arresting Jesus due to their concern for public opinion and the potential for a popular uprising. At this time, Jesus was widely regarded by the common people as a prophet, and His triumphal entry into Jerusalem had demonstrated His popularity. The chief priests and scribes understood that an open arrest of Jesus could provoke a riot, which would not only undermine their authority but also risk severe intervention from the Roman authorities, jeopardizing their privileged positions and the fragile peace. Their fear was a pragmatic, political calculation rather than a moral one.
CHRIST-CENTERED FULFILLMENT
Luke 20:19, depicting the religious leaders' hostile reaction to Jesus' parable, powerfully underscores His identity as the rejected yet indispensable cornerstone of God's redemptive plan. The parable itself, with the owner's beloved son being cast out and killed, is a profound prophecy of Jesus' ultimate sacrifice. He is the true Lamb of God whose life was sought by those He came to save. The leaders' desire to "lay hands on him" foreshadows His arrest, trial, and crucifixion, which, though seemingly a victory for His enemies, was in fact the very means by which God accomplished salvation (Acts 2:23). Jesus, the rejected stone, became the cornerstone of a new spiritual temple, the Church (Ephesians 2:20), built not on the old covenant's legalism but on grace and faith. His authority, challenged by the leaders in Luke 20:1-8, is ultimately vindicated through His resurrection and ascension, establishing Him as Lord over all (Philippians 2:9-11). Thus, even in the face of their rejection, Jesus remained faithful to His mission, fulfilling prophecy and securing eternal life for all who believe in Him.