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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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TertullianAD 220
Against Marcion Book IV
Christ knew "the baptism of John, whence it was." Then why did He ask them, as if He knew not? He knew that the Pharisees would not give Him an answer; then why did He ask in vain? Was it that He might judge them out of their own mouth, or their own heart? Suppose you refer these points to an excuse of the Creator, or to His comparison with Christ; then consider what would have happened if the Pharisees had replied to His question.
TertullianAD 220
On Baptism
The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not.
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 HippoAD 430
SERMON 293.4
The Jews, to discredit him, said to the Lord, "By what authority are you doing these things? If you are the Christ, tell us openly." They were looking for a pretext, not for faith. They wanted something by which to catch him, not something by which to be liberated. Notice what answer the one who could see their hearts gave to confound them with the lamp. He said, "I will also ask you one question. Tell me, John's baptism, from where is it? Is it from heaven, or from men?" They were immediately sent staggering backward. Although the daylight was only shining gently, they were forced to fumble and blink, since they were unable to gaze at that brilliance. They took refuge in the darkness of their hearts, and there they began to get very agitated among themselves, stumbling and falling about. We might say that they said this to themselves where they were thinking, yet where he could see. If we say, "They said, 'It is from heaven,' he will say to us, 'Why did you not believe him? He testified to Christ the Lord.' If we say, 'From men,' the people will stone us, because they regarded John as a great prophet." They said, "We do not know." You do not know, because you are in darkness and are losing the light. After all, is not it much better, if darkness is occupying the human heart, to let the light in and not to lose it? When they said, "We do not know," the Lord said, "Neither do I tell you by what authority I am doing these things. You see, I know in what mind you said 'We do not know,' not because you wish to be taught, but because you are afraid to confess."
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
In Jesus, confronted by the chief priests, scribes, and elders who demand to know by what authority He acts, masterfully turns the tables by posing a counter-question: was John's baptism from heaven or from men? This rhetorical query forces His interrogators into an impossible dilemma, exposing their hypocrisy and fear of public opinion, while subtly affirming the divine origin of John's ministry and, by extension, His own.
CONTEXT
Literary Context: This verse is part of a pivotal confrontation between Jesus and the religious establishment in Jerusalem, occurring shortly after His triumphal entry and the cleansing of the Temple. The chief priests, scribes, and elders, representing the highest religious and political authorities, directly challenge Jesus' authority, asking, "Tell us, by what authority do you do these things, or who is it that gave you this authority?" (see Luke 20:1-2). Instead of directly answering, Jesus employs a brilliant counter-strategy, posing a question that inextricably links His authority to John the Baptist's. His question in Luke 20:4 effectively shifts the burden of proof back to His accusers, highlighting their unwillingness to acknowledge divine truth due to their fear of the people, as revealed in their subsequent internal debate and response (Luke 20:5-7).
Historical & Cultural Context: The setting is the Temple courts in Jerusalem, a public and highly charged environment, especially during Passover week. The chief priests, scribes, and elders were the Sanhedrin, the supreme Jewish governing body, responsible for religious law and order. Their challenge to Jesus' authority was not merely theological but also political, as His actions (like the Temple cleansing) threatened their established power and the delicate peace with Roman authorities. John the Baptist had been a highly popular prophetic figure, revered by the masses as a prophet (see Luke 20:6). His baptism was a public act of repentance and preparation for the coming Messiah, drawing large crowds and creating significant spiritual momentum. For the religious leaders to deny John's divine mandate would risk inciting the people, who largely believed John was a prophet. To affirm it, however, would force them to explain why they had not believed John or submitted to his baptism, which would then logically lead to acknowledging Jesus, whom John heralded.
Key Themes: The central theme in Luke 20:4 is the source of authority—divine versus human. Jesus' question forces a binary choice, exposing the leaders' true allegiance: to God's revealed will or to human tradition and self-preservation. This highlights the hypocrisy and fear of man that characterized the religious elite, as they prioritized their reputation and power over acknowledging divine truth (Matthew 15:9). Furthermore, the exchange showcases Jesus' profound wisdom and discernment in handling opposition. He does not engage in a direct theological debate but uses a strategic counter-question to reveal the malicious intent of His interrogators. Finally, the verse underscores the significance of John the Baptist as a divinely appointed forerunner, whose ministry of repentance (as detailed in Luke 3:3) was undeniably from God, serving as a crucial bridge to Jesus' own ministry.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus' question in Luke 20:4 is a brilliant example of a Rhetorical Question. He does not ask for information he lacks, but rather to make a point and expose the true nature of his interrogators. This question also creates a profound Dilemma for the religious authorities. They are caught between two undesirable choices: affirming John's divine authority (which would condemn them for not believing him and by extension, Jesus) or denying it (which would anger the people who revered John as a prophet). This strategic move demonstrates Jesus' Wisdom and Discernment, as he avoids being trapped by their initial question about his own authority. Furthermore, the verse employs Juxtaposition by placing "from heaven" (divine origin) directly against "of men" (human origin), highlighting the fundamental difference in the source of true spiritual authority and forcing a clear, unavoidable choice.
THEOLOGICAL AND THEMATIC CONNECTIONS
The question of authority is central to biblical theology, distinguishing between that which originates from God and that which is merely human. John's baptism, and by extension Jesus' ministry, presented a divine challenge to the established human traditions and power structures. The religious leaders' inability to answer Luke 20:4 reveals their spiritual blindness and their prioritization of self-preservation over divine truth. This tension between divine revelation and human resistance is a recurring theme throughout salvation history, underscoring the necessity of discerning God's true messengers and submitting to His will, regardless of personal cost or popular opinion.
REFLECTION AND APPLICATION
Luke 20:4 serves as a powerful reminder that not all questions deserve a direct answer, especially when the interrogator's motive is not genuine inquiry but malicious intent. Jesus' strategic counter-question teaches us the importance of wisdom and discernment in navigating challenging situations, particularly when confronted by those who seek to trap or discredit. More profoundly, this verse compels us to examine the source of the spiritual authority we adhere to in our own lives. Do we prioritize human traditions, popular opinions, or charismatic personalities, or do we diligently seek and submit to that which is truly "from heaven"—divinely revealed truth and God's authoritative Word? Our willingness to acknowledge and obey God's authority, even when it challenges our comfort or contradicts prevailing human wisdom, is a hallmark of genuine faith. It warns against the dangers of hypocrisy, where fear of man or desire for approval overshadows a commitment to divine truth, leading to spiritual paralysis and an inability to embrace God's work.
Questions for Reflection
FAQ
Why did Jesus ask a question instead of directly answering the religious leaders?
Answer: Jesus' primary reason for asking a counter-question in Luke 20:4 was to expose the true motives and hypocrisy of the chief priests, scribes, and elders. They were not genuinely seeking truth but attempting to trap Him. By asking about John's baptism, Jesus forced them into a dilemma: if they said it was "from heaven," they would condemn themselves for not believing John (who testified about Jesus); if they said it was "of men," they would face the wrath of the people, who widely regarded John as a prophet. This masterful strategy revealed their fear of man over God and their unwillingness to acknowledge divine authority, thus demonstrating that they were not worthy of a direct answer to their malicious question about His own authority. It also subtly affirmed the divine origin of both John's and His own ministry.
What was the significance of John the Baptist's baptism being "from heaven"?
Answer: The significance of John's baptism being "from heaven" (i.e., from God) means it was divinely ordained, authorized, and empowered. It was not a human invention or a mere ritual, but a prophetic act carrying God's authority and purpose. John was God's chosen messenger, sent to prepare the way for the Messiah (as prophesied in Malachi 3:1 and fulfilled in Luke 1:17). His baptism was a call to genuine repentance, signifying a spiritual cleansing necessary for the coming of God's kingdom. Acknowledging its divine origin would necessitate a response of faith and repentance, and by extension, belief in Jesus, whom John proclaimed as the Lamb of God who takes away the sin of the world.
CHRIST-CENTERED FULFILLMENT
The question of John's authority, "from heaven or of men," ultimately points to the supreme Christ-centered fulfillment in Jesus Himself. John the Baptist was the divinely appointed forerunner, whose entire ministry was designed to prepare hearts for the coming of the Messiah (as seen in Luke 3:4-6). If John's baptism was "from heaven," as the people believed and as Jesus implicitly affirmed, then the One whom John heralded—Jesus—must also be "from heaven" and possess ultimate divine authority. Jesus' own authority, challenged by the religious leaders, is not derived from human institutions or traditions, but directly from God the Father. He is the Son of God, the Word made flesh, who came "from above" (John 3:31) to accomplish God's redemptive plan. His teachings, His miracles, His death, and His resurrection all bear the undeniable stamp of divine origin, confirming Him as the Lord of all and the only one with authority to forgive sins (Mark 2:10). Thus, the question about John's authority serves as a crucial bridge, compelling the listener to confront the far greater truth of Jesus' own unparalleled, heaven-sent authority as the Christ.