Exegetical and Hermeneutical Commentary of Luke 20:40
And after that they durst not ask him any [question at all.]
40. they durst not ask him any question ] The total collapse of their stratagems enhanced our Lord’s peril, by shewing how impossible it was for these rich and learned “pupils of the wise” to pose themselves as superiors to Christ in wisdom and knowledge. Assumed contempt was deepened into real hatred, and all the more after the next incident.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 22:41-46.
Fuente: Albert Barnes’ Notes on the Bible
Verse 40. They durst not ask] Or, did not venture to ask any other question, for fear of being again confounded, as they had already been.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And after that, they durst not ask him any question at all. Neither the Pharisees, Sadducees, Scribes, nor Herodians.
Fuente: John Gill’s Exposition of the Entire Bible
They durst not any more ( ). Double negative and imperfect active of . The courage of Pharisees, Sadducees, Herodians vanished.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And after that,” (ouketi gar) “For (after that) no more at all,” after Jesus put the Sadducees to silence, Mat 22:34.
2) “They durst not ask him any question at all.” (etolmon eperotan auton euden) “No one dared ask him an (entrapment) question at all;” especially any of, those Sadducee liberals, who were egotists Mat 5:20; Rom 10:2-3; Once again it was evident that the “wisdom of this world is foolishness,” or moronic, in comparison with the wisdom of God, 1Co 3:19; 1Co 1:18-25.
Fuente: Garner-Howes Baptist Commentary
(40) They durst not ask him any question at all.The singular omission by St. Luke of the question which is recorded by St. Matthew (Mat. 22:34-40) and St. Mark (Mar. 12:28-34), and which would have fallen m so well with the general scope and tenor of his Gospel, may take its place, though we cannot account for it except on the supposition that he did not know the facts, as one of the many proofs of his entire independence as a narrator.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘For they dared not any more ask him any question.’
And from then on no one dared to come to Him with any more questions in order to try to prove Him wrong and to discredit Him. They recognised that they had met their match.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 20:40. They durst not ask him It is plain that this is meant of the Sadducees, and must be understood as limited to them, because in Mat 22:35 we read of a question which one of the Pharisaic scribes afterwards put to him.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 20:40 . : the , if the true reading, must mean: The scribes could do nothing but flatter (Luk 20:39 ), for they were so conscious of His power that they dared no longer ask captious questions.
Fuente: The Expositors Greek Testament by Robertson
not = not any more. Greek. ouketi. Compound of ou, App-105.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 26:5, Mat 22:46, Mar 12:34
Reciprocal: Mat 22:33 – they Luk 13:17 – all his Luk 14:6 – General Luk 20:26 – they could Tit 1:11 – mouths
Fuente: The Treasury of Scripture Knowledge
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See the comments about the end of their questioning, and the reason for it, at Mat 22:46.
Fuente: Combined Bible Commentary
CIX.
JEWISH RULERS SEEK TO ENSNARE JESUS.
(Court of the Temple. Tuesday, April 4, A. D. 30.)
Subdivision C.
A LAWYER ASKS ABOUT THE GREAT COMMANDMENT.
aMATT. XXII. 34-40; bMARK XII. 28-34; cLUKE XX. 40.
a34 But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 35 And one of them, a lawyer, bone of the scribes came, and heard them questioning together, and knowing that he had answered them well, aasked him a question, trying him [he was evidently deputed by those who counseled to ask this question]: 36 Teacher, which is the great commandment in the law? bWhat commandment is the first of all? [According to the statement of Jewish writers, there had been an old and interminable dispute among the rabbis as to which was the greatest commandment. Some held that it was the law which commanded sacrifices; others, that which commanded the wearing of phylacteries; others contended for those about purification; others, for those about the great feasts. But as they reckoned the commandments of Moses as numbering over six hundred, there was plenty of room for argument. On this memorable day the answers of Jesus had hitherto been of such a nature as to put his questioners to silence. Therefore, in asking this question, they hoped to get an answer about which they could at least find room to wrangle, and thus discredit the wisdom of Jesus.] 29 Jesus answered, a37 And said unto him, bThe first is, Hear, O Israel; The Lord our God, the Lord is one: 30 And aThou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. band with all thy strength. a38 This is the great and first commandment. [ Deu 6:4-9. This command is first because it is the foundation of the entire law of God. It is greatest, because, in a sense, it includes all the other laws. Polytheism, atheism, idolatry, and all sins against God are forbidden by it. All sins against man are likewise, in [603] a sense, prohibited by it; for sin against man is sin against God’s image, and against the objects of God’s love. Those who truly love God can not consistently sin against man ( 1Jo 4:20). The curious may make metaphysical distinctions in the analysis of this required fourfold love, but the sum of it is that we are to love God with our whole being.] 39 And a {b31 The} second alike unto it bis this, Thou shalt love thy neighbor as thyself. [Love is the cure for sin, for we can not sin against those whom we truly love. Where we love, we desire to bless. But sin always carries with it a willingness to injure or to curse.] There is none other commandment greater than these. a40 On these two commandments the whole law hangeth, and the prophets. [The generic nature of the law of love is also noted by Paul ( Rom 13:8-10); but love without law is not sufficient. Love begets a desire to bless, but the law guides to the accomplishment of that desire. Perfect righteousness is the result of wisdom as well as affection. Love without law is power without direction, and law without love is machinery without a motor– 1Co 13:1-3.] b32 And the scribe said unto him, Of a truth, Teacher, thou hast well said that he is one; and there is none other but he: 33 and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbor as himself, is much more than all whole burnt-offerings and sacrifices. [Here, as in the preceding subdivision, the answer of Jesus was so clearly right that it enforced admiration.] 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. [Prejudice is the great obstacle to entering the kingdom. In proportion as we overcome it we draw near to God.] And no man after that durst {c40 For they durst not any more} ask him any question. [They found it expedient to keep silence when their questions only exposed their own shallowness, and made more conspicuous the supreme wisdom of Jesus.] [604]
[FFG 603-604]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Luke omitted the discussion about the greatest commandment that followed (Mat 22:34-40; Mar 12:28-34). He had recorded a similar conversation earlier in his Gospel (Luk 10:25-28) and may have wanted to avoid repetition. He jumped ahead to the end of Jesus’ teaching in the temple that day and wrote that Jesus’ answer ended the attempts to trap Him in His words.