TRV
Translation
King James Version
And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?
Complete Jewish Bible
They discussed it among themselves, saying, “If we say, ‘From Heaven,’ he will say, ‘Then why didn’t you believe him?’
Berean Standard Bible
They deliberated among themselves and said, “If we say, ‘From heaven,’ He will ask, ‘Why did you not believe him?’
American Standard Version
And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why did ye not believe him?
World English Bible Messianic
They reasoned with themselves, saying, “If we say, ‘From heaven,’ he will say, ‘Why didn’t you believe him?’
Geneva Bible (1599)
And they reasoned within themselues, saying, If we shall say, From heauen, he will say, Why then beleeued ye him not?
Young's Literal Translation
And they reasoned with themselves, saying--`If we may say, From heaven, he will say, Wherefore, then, did ye not believe him?
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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
But John's baptism was "from heaven." "Why, therefore," asks Christ, "did ye not believe him? " He therefore who had wished men to believe John, purposing to censure them because they had not believed him, belonged to Him whose sacrament John was administering.
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.
BedeAD 735
On the Gospel of Luke
But they reasoned among themselves, saying, "If we say, 'From heaven,' he will say, 'Why then did you not believe him?' He whom you confess had prophecy from heaven bore witness to me, and from him you heard by what authority I do these things.
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 20:5 vividly portrays the internal deliberation of the chief priests, scribes, and elders as they confront Jesus' counter-question regarding the origin of John the Baptist's authority. This verse exposes their profound hypocrisy and self-serving pragmatism, revealing that their primary concern was not discerning truth or acknowledging divine revelation, but rather meticulously calculating the political and social repercussions of their answer to avoid public condemnation and preserve their earthly power and reputation.
CONTEXT
Literary Context: This verse is situated within a high-stakes confrontation in the Temple courts immediately following Jesus' triumphal entry into Jerusalem and His subsequent cleansing of the Temple. Having asserted His authority through these actions, Jesus is directly challenged by the religious establishment—the chief priests, scribes, and elders—who demand to know "By what authority doest thou these things? or who is he that gave thee this authority?" Luke 20:2. Instead of directly answering, Jesus poses a strategic counter-question: "The baptism of John, was it from heaven, or of men?" Luke 20:4. Luke 20:5 then plunges the reader into the private, calculating discussion among these leaders, highlighting their fear of the people over their commitment to truth. Their inability to answer Jesus' question sets the stage for a series of parables and further confrontations that expose their spiritual blindness and impending judgment Luke 20:9-19.
Historical & Cultural Context: The Temple in Jerusalem was not only a religious center but also a hub of political and social activity, making public confrontations highly significant. The chief priests, scribes, and elders represented the highest echelons of Jewish religious and political authority, comprising the Sanhedrin. Their power was derived from their position within the Jewish hierarchy, often maintained through delicate negotiations with the Roman occupying forces. John the Baptist had been a highly popular prophetic figure, drawing large crowds and revered by many as a true prophet Luke 7:26-29. To deny John's divine authority would risk alienating the masses who believed in him, potentially inciting a riot or losing public support. Conversely, to affirm John's divine authority would logically compel them to accept his testimony about Jesus, which they vehemently rejected. Their dilemma in Luke 20:5 thus reflects the precarious balance of their power, caught between popular opinion and their entrenched opposition to Jesus.
Key Themes: This verse powerfully illustrates several critical themes. Foremost is the Hypocrisy and Self-Preservation of the religious leaders. Their internal debate is not a search for truth but a cynical calculation of consequences, prioritizing their reputation and authority over divine revelation. This is closely linked to the theme of Fear of Man vs. Fear of God, as their overriding concern is how the crowd will react if they admit John's divine origin Luke 20:6, rather than fearing God or acknowledging His truth. Finally, the verse underscores their profound Rejection of Divine Revelation. By refusing to acknowledge John's prophetic role and the divine source of his ministry, they implicitly reject the preparatory work of God for the Messiah, revealing a deep-seated spiritual blindness and resistance to God's unfolding plan of salvation, which John had clearly announced John 1:29.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:5 effectively employs several literary devices to convey the leaders' character and the dramatic tension of the scene. The most prominent is Internal Monologue or Soliloquy, as the verse grants the reader direct access to the private thoughts and calculations of the chief priests, scribes, and elders. This allows for a deeper understanding of their motivations, revealing their self-serving nature and fear of man, which contrast sharply with Jesus' pursuit of truth. The verse also features a Rhetorical Question within their internal debate ("Why then believed ye him not?"), which, although posed by them in anticipation of Jesus' response, serves to highlight their own culpability and the inescapable logic of Jesus' challenge. Finally, there is a strong element of Irony: in their desperate attempt to avoid being trapped by Jesus' question, they inadvertently trap themselves, revealing their spiritual blindness and lack of genuine faith to both Jesus and the reader. Their cunning calculation ultimately exposes their spiritual bankruptcy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:5 stands as a stark theological commentary on the nature of true authority and the resistance to divine truth. The religious leaders, ostensibly guardians of God's law, demonstrate a profound spiritual blindness and a prioritizing of human approval over divine revelation. Their internal debate is a chilling example of how those in positions of spiritual leadership can become so entrenched in their own power structures and self-preservation that they actively resist God's clear working. This passage underscores the critical difference between external religious observance and genuine faith, revealing that true belief involves submission to God's messengers and His truth, regardless of personal cost or public opinion. It serves as a timeless warning against hypocrisy and the dangers of allowing the fear of man to eclipse the fear of God.
REFLECTION AND APPLICATION
Luke 20:5 offers a powerful mirror for self-reflection for believers today. We are often faced with situations where acknowledging uncomfortable truths or aligning ourselves with God's revealed will might carry social, professional, or personal costs. Like the religious leaders, we might be tempted to engage in "reasoning with ourselves" to find the most convenient or least challenging path, rather than the path of integrity and obedience to Christ. This passage challenges us to examine our motives: Are we genuinely seeking God's truth, or are we more concerned with maintaining our reputation, avoiding conflict, or preserving our comfort? True discipleship calls for a humble heart that is willing to believe and obey God, even when it means standing against popular opinion or admitting our own shortcomings. Our faith should not be a calculated risk assessment, but a wholehearted entrustment of ourselves to the One whose authority is truly "from heaven."
Questions for Reflection
FAQ
Why did Jesus ask the religious leaders about John's baptism instead of directly answering their question about His authority?
Answer: Jesus' counter-question was a strategic and brilliant move designed to expose the true motives and spiritual bankruptcy of the religious leaders. By asking about John's baptism, Jesus forced them into a dilemma that revealed their hypocrisy. If they admitted John's authority was "from heaven," they would be compelled to explain why they, as spiritual leaders, had not believed or followed John, who had testified about Jesus John 1:29-34. If they said John's authority was "of men," they risked inciting the people, who largely regarded John as a prophet Luke 20:6. Their inability to answer demonstrated that their concern was not truth or God's will, but self-preservation and fear of public opinion. This skillfully turned their challenge back on them, revealing their lack of genuine spiritual authority.
What was the significance of John the Baptist's baptism that made it such a critical point of contention?
Answer: John the Baptist's baptism was highly significant because it was a baptism of repentance for the forgiveness of sins, preparing the way for the Messiah Luke 3:3-6. John was recognized by many as a prophet sent by God, fulfilling Old Testament prophecies about one who would prepare the way for the Lord Malachi 3:1. His ministry was divinely appointed to announce the immediate coming of God's kingdom and to point to Jesus as the Lamb of God John 1:29. Therefore, acknowledging the divine origin of John's baptism would logically require the religious leaders to acknowledge John's prophetic message and, by extension, the Messiah whom John proclaimed. Their rejection of John's authority was, in essence, a rejection of God's preparatory work for the coming of Christ.
CHRIST-CENTERED FULFILLMENT
Luke 20:5, though seemingly a mere political maneuver by the religious elite, profoundly underscores the absolute and divine authority of Jesus Christ. The leaders' internal debate about whether John's authority was "from heaven" or "of men" serves as a foil to the undeniable truth that Jesus' own authority is unequivocally from heaven, not derived from human institutions or popular acclaim. John the Baptist was God's divinely appointed forerunner, whose entire ministry was to point to Jesus as the Messiah John 1:6-8. The leaders' refusal to believe John was, therefore, a direct rejection of God's preparation for His Son. This passage foreshadows the broader rejection of Christ by those in power, who, blinded by their own self-interest and fear of losing control, refused to acknowledge the very Son of God standing before them. Ultimately, Jesus' authority, though challenged and rejected by human leaders, was vindicated by His resurrection and ascension, establishing Him as Lord of all, to whom all authority in heaven and on earth has been given Matthew 28:18. The leaders' fear of the people pales in comparison to the eternal consequences of rejecting the One who truly holds all power and judgment John 5:22-23.