Exegetical and Hermeneutical Commentary of Luke 20:23
But he perceived their craftiness, and said unto them, Why tempt ye me?
23. Why tempt ye mey &c.] Our Lord saw at once that it was a cunning test-question meant only to entrap Him. Not for a moment did these fawning spies deceive him though
“Neither man nor angel can discern
Hypocrisy, the only evil that walks
Invisible, except to God alone.”
These Pharisees were illustrating the truth that “no form of self-deceit is more hateful than that which veils spite and falsehood under the guise of frankness, and behind the profession of religion.”
Fuente: The Cambridge Bible for Schools and Colleges
20-26. sent forthafterconsulting (Mt 22:15) on thebest plan.
spies“of thePharisees and Herodians” (Mr12:13). See Mr 3:6.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he perceived their craftiness,…. Knowing what was in them, and being a discerner of the thoughts and intents of their hearts, he clearly saw that their view was either, that they might have a charge against him to the Roman governor, should he declare against payment of tribute; or that they might expose him to the people of the Jews, should he assert the lawfulness of it:
and said unto them, why tempt ye me? with this ensnaring question.
Fuente: John Gill’s Exposition of the Entire Bible
Perceived (). From , to put the mind down on. Mark has , “knowing,” and Matthew , coming to know or grasping (second aorist active participle of ).
Craftiness (). Old word for doing any deed. Matthew has “wickedness” () and Mark “hypocrisy” (). Unscrupulous they certainly were. They would stoop to any trick and go the limit.
Fuente: Robertson’s Word Pictures in the New Testament
Perceived. See on considerest, Mt 7:3.
Craftiness [] . From pan, every, and ergon, deed. Readiness for every and any deed. Hence unscrupulousness, and so, generally, knavery.
Fuente: Vincent’s Word Studies in the New Testament
1) “But he perceived their craftiness,” (katanoesas de auton ten panoutgian) “Then he perceived their cleverness,” their wickedness, their hypocritical motives of approach, and what they thought was a “loaded” question for Him to answer, Mat 22:18; Mar 12:15.
2) “And said unto them, Why tempt ye me?” (elpen pros autos) “He said directly to them,” by calling for an object for a teaching lesson, to teach them “a thing or two.” He had paid tribute, and they likely new it, Mat 17:24-27; Mat 22:18; Mar 12:15.
Fuente: Garner-Howes Baptist Commentary
(23) Their craftiness.The Greek noun does not appear in the other Gospels, but is used four times by St. Paul, as in 2Co. 4:2; Eph. 4:14.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘But he perceived their craftiness, and said to them, “Show me a denarius. Whose image and superscription has it?” And they said, “Caesar’s.” ’
Jesus, however, saw through them immediately. And so He called for them to produce a denarius, the silver coin in which the tax would be paid, which bore on it the head of the reigning Caesar at the time that the coin was minted, and what was actually a blasphemous superscription describing him.. Countries who were under Rome could at the time produce their own bronze coinage, but their silver coinage had to be that issued by Rome. This was partly because it was then an indication to the peoples involved that they were subject to the overall control of Caesar and the Empire. The use of Caesar’s coin demonstrated the allegiance that they owed to Caesar.
Having that in mind, as soon as they produced a denarius (having the value of a day’s wage to a working man) He asked them whose image and details were on the coin. Their reply could only be, ‘Caesar’s’.
Fuente: Commentary Series on the Bible by Peter Pett
The answer of Jesus:
v. 23. But He perceived their craftiness and said unto them, Why tempt ye Me?
v. 24. Show Me a penny. Whose image and superscription hath it? They answered and said, Caesar’s.
v. 25. And He said unto them, Render therefore unto Caesar the things which be Caesar’s, and unto God the things which be God’s.
v. 26. And they could not take hold of His words before the people; and they marveled at His answer, and held their peace. Jesus, the omniscient Son of God, noticed their craft, their sly cunning, even before they started to make their request. And He is not wanting in the frankness which they have just praised in telling them what He thought of them. He plainly told them that He knew their thoughts in trying to tempt Him. He then asked for a denarius, the coin in which the imperial tax was usually paid (value, about 17 cents). Then He demanded information as to the picture and the inscription stamped upon the coin. Note: Instead of explaining to them at once what He told them afterwards, He made them give the information, making it appear that they had led Him to the conclusion, in order to confound them and win the people. Since the coin bore the emperor’s picture, it presented irrefutable evidence that the emperor was the ruler of the land, for the coins of a strange country are not legal tender in the homeland. And so the conclusion of Jesus seemed the only one that was justified under the circumstances, to give the things of Caesar to Caesar and the things of God to God. That is what God demands. The people of God, the Christians, will, above all, give due honor and obedience to God. In matters which pertain to God, the Word of God, Christian worship, faith, and conscience, they are obedient only to God, and reject all interference of men. But in temporal things, in matters which concern this world only, such as money, goods, life, Christians are obedient to the government of the country in which they are living. The State is not to interfere in the matters of the Church, and the Church is not to meddle in the business and affairs of the State. This answer of Jesus, while it satisfied the people, completely baffled the questioners. They could find no point at which they might take hold of, and attack, the Lord. At the same time, they could not repress a grudging, reluctant admiration for the clear distinction made by the Lord, and so they quietly withdrew.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 20:23 . , craft, cunning, as in 2Co 4:2 , which possibly the evangelist had in his eye. Each synoptist has his own word here ( Mt., Mk.) as if trying to describe the indescribable.
Fuente: The Expositors Greek Testament by Robertson
perceived = discerned. Greek. katanoeo. Not the same word as in Luk 20:19.
craftiness = cunning. Greek. panourgia. Used only by Luke (here), and Paul (1Co 3:19. 2Co 4:2; 2Co 11:3. Eph 4:14).
Fuente: Companion Bible Notes, Appendices and Graphics
he: Luk 5:22, Luk 6:8, Luk 11:17, Joh 2:24, Joh 2:25, 1Co 3:19, Heb 4:13
Why: Luk 20:20, Luk 11:16, Luk 11:53, Luk 11:54, Psa 95:9, Mat 16:1, Mat 22:18, 1Co 10:9
Reciprocal: Mar 12:15 – knowing
Fuente: The Treasury of Scripture Knowledge
3
Craftiness means trickery which Jesus recognized to be their purpose in the question they asked him.
Fuente: Combined Bible Commentary
20:23 But he perceived their {f} craftiness, and said unto them, Why tempt ye me?
(f) Craftiness is a certain diligence and subtle knowledge to do evil, which is achieved by much use and great practise in matters.
Fuente: Geneva Bible Notes
Jesus perceived the malicious intentions of His questioners rather than falling before their flattery. He proceeded to lead them into a trap of His own. He used an object lesson to reinforce and clarify His answer rather than sidestepping the controversial question. He answered by appealing to principle.
The Roman denarius bore the image of Caesar, probably that of Tiberius (A.D. 14-37) at this time. The image indicated that the money ultimately belonged to him and the government that he headed and represented. He had issued it, though, of course, in another sense it belonged to the person who currently possessed it. The fact that the Jews used Roman money indicated that Rome ruled over them. This rule involved providing services for them as well as extracting payment for those services from them. Therefore the demand for taxes was legitimate.
Jesus added that His questioners and all people who bear the image of God should also give Him what is His due, namely, their worship and service (cf. Rom 13:1-7; 1Pe 2:13-17). Roman coins also bore inscriptions claiming that the emperor was divine. [Note: See Zondervan Pictorial Encyclopedia of the Bible, s.v. "Coins," by Gleason L. Archer, 1:902-11.] Jesus repudiated that idea by referring to God as the person to whom people owed their primary allegiance.
Jesus was not setting up two parallel and separate realms in which He wanted people to live, namely, the political and the spiritual. Rather He was showing that paying earthly rulers what is their due is only a logical extension of paying the heavenly Ruler what is His due. The earthly political sphere lies within the larger spiritual sphere. When political and spiritual responsibilities conflict, we must give precedence to our larger spiritual responsibility (cf. Act 5:29).
"Jesus is not a political revolutionary who rails against Rome, nor is he an ardent nationalist. . . .
"This text is the closest to a political statement Jesus makes. . . . In many ways Jesus’ handling of this question shows that he is not interested in the political agenda of changing Rome. He is not a zealot. He is more interested that Israel be a people who honor the God they claim to know than being concerned with their relationship to Rome." [Note: Bock, Luke, p. 512.]