TRV
Translation
King James Version
¶ And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,
KJV (with Strong's)
Complete Jewish Bible
One day, as Yeshua was teaching the people at the Temple, making known the Good News, the head cohanim and the Torah-teachers, along with the elders, came up to him
Berean Standard Bible
One day as Jesus was teaching the people in the temple courts and proclaiming the gospel, the chief priests and scribes, together with the elders, came up to Him.
American Standard Version
And it came to pass, on one of the days, as he was teaching the people in the temple, and preaching the gospel, there came upon him the chief priests and the scribes with the elders;
World English Bible Messianic
On one of those days, as he was teaching the people in the temple and proclaiming the Good News, the priests and scribes came to him with the elders.
Geneva Bible (1599)
And it came to passe, that on one of those dayes, as he taught the people in the Temple, and preached the Gospel, the hie Priests and the Scribes came vpon him with the Elders,
Young's Literal Translation
And it came to pass, on one of those days, as he is teaching the people in the temple, and proclaiming good news, the chief priests and the scribes, with the elders, came upon him ,
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In the KJVVerse 25,781 of 31,102
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Commentary on Luke 20 verses 1–8
1 ¶ And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,
2 And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?
3 And he answered and said unto them, I will also ask you one thing; and answer me:
4 The baptism of John, was it from heaven, or of men?
5 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?
6 But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.
7 And they answered, that they could not tell whence it was.
8 And Jesus said unto them, Neither tell I you by what authority I do these things.
I. II. Main points1. 2. Sub-points
In this passage of story nothing is added here to what we had in the other evangelists; but only in the first verse, where we are told,
I. That he was now teaching the people in the temple, and preaching the gospel. Note, Christ was a preacher of his own gospel. He not only purchased the salvation for us, but published it to us, which is a great confirmation of the truth of the gospel, and gives abundant encouragement to us to receive it, for it is a sign that the heart of Christ was much upon it, to have it received. This likewise puts an honour upon the preachers of the gospel, and upon their office and work, how much soever they are despised by a vain world. It puts an honour upon the popular preachers of the gospel; Christ condescended to the capacities of the people in preaching the gospel, and taught them. And observe, when he was preaching the gospel to the people he had this interruption given him. Note, Satan and his agents do all they can to hinder the preaching of the gospel to the people, for nothing weakens the interest of Satan's kingdom more.
II. That his enemies are here said to come upon him - epestēsan. The word is used only here, and it intimates,
1.That they thought to surprise him with this question; they came upon him suddenly, hoping to catch him unprovided with an answer, as if this were not a thing he had himself thought of.
2.That they thought to frighten him with this question. They came upon him in a body, with violence. But how could he be terrified with the wrath of men, when it was in his own power to restrain it, and make it turn to his praise? From this story itself we may learn, (1.) That it is not to be thought strange, if even that which is evident to a demonstration be disputed, and called in question, as a doubtful thing, by those that shut their eyes against the light. Christ's miracles plainly showed by what authority he did these things, and sealed his commission; and yet this is that which is here arraigned. (2.) Those that question Christ's authority, if they be but catechized themselves in the plainest and most evident principles of religion, will have their folly made manifest unto all men. Christ answered these priests and scribes with a question concerning the baptism of John, a plain question, which the meanest of the common people could answer: Was it from heaven or of men? They all knew it was from heaven; there was nothing in it that had an earthly relish or tendency, but it was all heavenly and divine. And this question gravelled them, and ran them aground, and served to shame them before the people. (3.) It is not strange if those that are governed by reputation and secular interest imprison the plainest truths, and smother and stifle the strongest convictions, as these priests and scribes did, who, to save their credit, would not own that John's baptism was from heaven, and had no other reason why they did not say it was of men but because they feared the people. What good can be expected from men of such a spirit? (4.) Those that bury the knowledge they have are justly denied further knowledge. It was just with Christ to refuse to give an account of his authority to them that knew the baptism of John to be from heaven and would not believe in him, nor own their knowledge, Luk 20:7, Luk 20:8.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
But the rulers who should have been struck with wonder at one who taught such heavenly doctrines, and have been convinced by His words and deeds that this was the same Christ whom the Prophets had foretold, came to hinder Him, so helping onward the destruction of the people. For it follows, And spake unto him, saying, Tell us, by what authority doest thou these things? &c. As if he said; By the law of Moses, those only who are sprung from the blood of Levi have authority to teach, and power over the sacred buildings. But Thou who art of the line of Judah usurpest the offices assigned to us. Whereas, O Pharisee, if thou hadst known the Scriptures, thou wouldest have called to mind that this is the Priest after the order of Melchisedec, who offers to God them that believe on Him by that worship which is above the law. Why then art thou troubled. He cast out of the sacred house things which seemed necessary for the sacrifices of the law, because He calls us by faith to the true righteousness.
His question concerning John the Baptist is not from whence was he sprung, but whence received he his law of baptism But they feared not to shun the truth. For God sent John as a voice, crying, Prepare ye the way of the Lord. But they dreaded to speak the truth, lest it should be said, Why did ye not believe? and they scruple to blame the forerunner, not from fear of God, but of the people; as it follows, And they reasoned within themselves, saying, If we shall say, From, heaven; he will say, Why then believed ye him not.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 16.17
While he was teaching the crowds and evangelizing them, the chief priests and the scribes came and said to him, “By what power are you doing this?” If it were a question of his teaching, how could they have called it a work? It is clear that he referred to his works as testimony to the truth of his words, according to what he said: “If you do not believe in me, believe at least in the works.” “By what power are you doing this?” They interrogated him like inquisitors, but he did not reply to them, since they did not approach him as students out of love in order to be taught but as rebels. He asked them in turn, “From where did the baptism of John come?” His word pressured them in such a way that they were forced to confess that they had not believed in John. He asked, “Was it from heaven or from human beings?” They began to reflect on it in their minds and to say, “If we say that it was from heaven, he will say, ‘Why did you not believe in it?’ If we say, ‘From human beings,’ we are afraid of the crowd.” When they said, “If it is from heaven,” they did not also say, “We are afraid of God.” They were thus afraid of human beings but not of God.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de con. Ev. l. ii. c. 69.) Having related the casting out of those that bought and sold in the temple, Luke omits Christ's going to Bethany and His return again to the city, and the circumstances of the fig-tree, and the answer which was made to the astonished disciples, concerning the power of faith. And having omitted all these, as he does not, like Mark, pursue the events of each day in order, he commences with these words, And it came to pass, that on one of those days; by which we may understand that day on which Matthew and Mark related that event to have taken place.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 132
The Savior himself admonished them, saying, "Woe to you lawyers! for you have taken away the key of knowledge; you did not enter yourselves, and you hindered those who were entering." They rise up against Christ as he teaches. They wickedly and despicably shout out, "Tell us, by what authority you do these things? Who gave you this authority?" They say, "The law given by Moses and the commandment that regulates all our institutions commanded that only those who are of the lineage of Levi should approach these sacred duties. They offer the sacrifices. They regulate whatever is done in the divine temple. The office of instructing and the government of the sacred trusts are given to them. Being of another tribe, from Judah, you grab honors that have been set apart for us. Who gave you this authority?"
BedeAD 735
On the Gospel of Luke
And it happened on one of the days, as he was teaching the people in the temple and proclaiming the gospel, the chief priests and the scribes with the elders came to him, and they said to him, "Tell us by what authority you do these things." In different ways, they construct the same slander as above, when they said, "In Beelzebul, the prince of demons, he casts out demons" (Luke XI). For when they say, "By what authority do you do these things?" they doubt the authority of God, and they want it to be understood that it is by the power of the devil that he does these things. Adding also:
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
Or when they say, By what authority doest thou these things? they doubt concerning the power of God, and wish it to be understood that of the devil He doeth this. Adding moreover, And who is he that gave thee this authority? Most plainly do they deny the Son of God when they think that not by His own power but another's He doeth miracles. Now our Lord by a simple answer might have refuted such a calumny; but He wisely asks a question, that by their silence or their words they might condemn themselves. And he answered and said unto them, I also will ask, &c.
As if He should say, He whom yon confess had his gift of prophecy from heaven, and gave testimony to Me. And ye heard from him by what power I should do these things. It follows, But if we shall say, Of men; the whole people will stone us: for they be persuaded that John was a prophet. Therefore perceived they in whatever way they should answer they would fall into a trap, fearing the stoning, but much more the confession of the truth. And then it follows, And they answered, that they could not tell whence it was. Because they will not confess that which they knew, they were baffled, and the Lord would not tell them what He knew; as it follows, And Jesus said unto them, Neither will I tell you by what authority I do these things. For there are two reasons especially why we should conceal the truth from those that ask; for example, when the questioner is incapable of understanding what he asks, or when from hatred or contempt he is unworthy to have his questions answered.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
For that He might show that they had always rebelled against the Holy Spirit, and that besides Isaiah, whom they remembered not, they had refused to believe John whom they had lately seen; He now in his turn puts the question to them, proving that if so great a Prophet as John who was accounted greatest among them had been disbelieved when he testified of Him, they would in no wise believe Him, answering by what authority He did this.
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 20:1 initiates a pivotal series of confrontations between Jesus and the religious authorities in Jerusalem during the final days of His earthly ministry. It sets the scene in the Temple, where Jesus is actively engaged in teaching the people and proclaiming the good news of the Kingdom of God, highlighting His unwavering commitment to His mission even as the opposition, represented by the chief priests, scribes, and elders, strategically approaches Him to challenge His authority.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:1 effectively uses Foreshadowing and Juxtaposition. The sudden appearance of the chief priests, scribes, and elders "coming upon" Jesus immediately foreshadows the escalating conflict and ultimate rejection that will lead to His crucifixion. Their intent is clearly adversarial, setting a tense tone for the events to follow. This is powerfully juxtaposed with Jesus' peaceful and purposeful activity of "teaching the people in the temple, and preached the gospel." The image of Jesus calmly proclaiming truth amidst the bustling Temple courts, while the powerful religious establishment converges on Him with hostile intent, highlights the clash between divine authority and human opposition, and the purity of Jesus' mission against the corrupt motives of His adversaries.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:1 serves as a critical juncture, highlighting the inevitable clash between the light of God's truth, embodied in Jesus, and the spiritual darkness of those who cling to human power and tradition. Jesus' steadfastness in proclaiming the gospel, even as His life is threatened, underscores the divine imperative of His mission. This encounter also reveals the blindness and hardness of heart among those who should have been the first to recognize and embrace the Messiah, choosing instead to reject the very truth they claimed to uphold. The scene sets the stage for a profound theological discourse on authority, truth, and the nature of God's kingdom, contrasting Jesus' divine mandate with the self-serving authority of the religious elite.
REFLECTION AND APPLICATION
Luke 20:1 offers profound insights for believers today. Jesus' unwavering commitment to teaching and preaching the gospel, even in the face of formidable opposition and imminent danger, serves as a powerful model of faithfulness. It reminds us that proclaiming God's truth is not always met with acceptance; often, it provokes resistance, especially from those whose established systems or comfort are challenged. For us, this means cultivating courage to share the good news of Jesus Christ, even when it is unpopular or met with skepticism. It also calls us to examine our own hearts: do we seek to control or manipulate truth for personal gain, or do we humbly submit to and proclaim the authentic authority of God's Word? The passage encourages us to prioritize the divine mission over personal safety or societal approval, trusting that God's truth will ultimately prevail.
Questions for Reflection
FAQ
Why were the chief priests, scribes, and elders so opposed to Jesus?
Answer: Their opposition stemmed from several factors. Primarily, Jesus' teachings and actions directly challenged their authority, interpretations of the Law, and established religious traditions. His popularity among the common people threatened their power and influence. Furthermore, Jesus exposed their hypocrisy and self-righteousness, calling them out for their spiritual blindness and love of worldly honor. They feared that His movement could provoke a Roman crackdown, jeopardizing their positions and the fragile peace they maintained. This deep-seated animosity is evident throughout the Gospels, particularly as Jesus' ministry culminates in Jerusalem, as seen in passages like Matthew 23.
CHRIST-CENTERED FULFILLMENT
Luke 20:1, with Jesus teaching and proclaiming the gospel in the Temple, while being confronted by the religious authorities, powerfully foreshadows His ultimate role as the authoritative Teacher and the Christ who fulfills all righteousness. His teaching in the Temple, the heart of Jewish worship, signifies that He is the true embodiment of divine wisdom, surpassing all previous prophets and teachers. The gospel He preaches is the good news of God's kingdom, which He Himself inaugurates through His life, death, and resurrection. The opposition from the chief priests, scribes, and elders, representing the old covenant's failing leadership, highlights the necessity of a new covenant, established through Christ's perfect sacrifice. Their challenge to His authority ultimately leads to His crucifixion, which, far from being a defeat, is the very means by which God's redemptive plan is fulfilled, as prophesied in passages like Isaiah 53. Jesus, the Lamb of God, willingly submits to their unjust judgment to become the atoning sacrifice, demonstrating His supreme authority over sin and death, thereby ushering in the new era of salvation for all who believe, as proclaimed by Peter in Acts 2:36.