TRV
Translation
King James Version
But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.
Complete Jewish Bible
But if we say, ‘From a human source,’ all the people will stone us, because they’re convinced that Yochanan was a prophet.”
Berean Standard Bible
But if we say, ‘From men,’ all the people will stone us, for they are convinced that John was a prophet.”
American Standard Version
But if we shall say, From men; all the people will stone us: for they are persuaded that John was a prophet.
World English Bible Messianic
But if we say, ‘From men,’ all the people will stone us, for they are persuaded that Yochanan was a prophet.”
Geneva Bible (1599)
But if we shall say, Of men, all the people will stone vs: for they be perswaded that Iohn was a Prophet.
Young's Literal Translation
and if we may say, From men, all the people will stone us, for they are having been persuaded John to be a prophet.'
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In the KJVVerse 25,786 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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TertullianAD 220
Against Marcion Book IV
Suppose their answer to have been, that John's baptism was "of men," they would have been immediately stoned to death. Some Marcion, in rivalry to Marcion, would have stood up and said: O most excellent God; how different are his ways from the Creator's! Knowing that men would rush down headlong over it, He placed them actually on the very precipice.
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."
BedeAD 735
On the Gospel of Luke
But if we say, 'From men,' all the people will stone us. For they are certain that John is a prophet." Therefore, they saw that whatever they responded, they would fall into a trap, fearing stoning, but fearing the confession of the truth even more.
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 20:6 captures the profound dilemma faced by the chief priests, scribes, and elders when confronted by Jesus in the temple. Having challenged Jesus' authority, they are met with a counter-question about the origin of John the Baptist's baptism. This verse reveals their internal debate and their ultimate decision to avoid answering truthfully, not out of conviction, but out of a paralyzing fear that the populace, who universally revered John as a true prophet, would violently retaliate against them.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:6 employs several literary devices to convey its powerful message. The primary device is Dilemma, as the religious leaders are caught between two undesirable choices: acknowledging John's divine authority (which would expose their own unbelief and inaction) or denying it (which would provoke the people). This creates a moment of intense tension and reveals their true priorities. There is also significant Irony at play; those who are supposed to be the spiritual shepherds of Israel are shown to be more concerned with their own safety and public image than with discerning or upholding divine truth. Their fear of the people's conviction about a true prophet stands in stark contrast to their own spiritual blindness. Finally, the verse highlights the pervasive theme of Fear of Man, which is a powerful motivator for the leaders' actions. This fear, rather than the fear of God, dictates their response, exposing their spiritual corruption and moral cowardice.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a potent commentary on the dangers of prioritizing human approval over divine truth, a theme that resonates throughout Scripture. The religious leaders, entrusted with spiritual guidance, are paralyzed by their fear of the crowd, revealing a profound lack of faith and spiritual integrity. Their concern for self-preservation and public opinion eclipses their responsibility to acknowledge God's messengers and His truth. This fear of man is a snare that prevents them from embracing the truth about John, and by extension, about Jesus, ultimately leading to their spiritual downfall. The passage thus challenges believers to examine their own motivations, ensuring that their convictions and actions are rooted in God's word and not swayed by the shifting tides of popular opinion or the fear of social repercussions.
REFLECTION AND APPLICATION
Luke 20:6 presents a stark mirror for self-reflection, urging us to consider the true source of our decisions and convictions. The religious leaders' fear of being stoned by the people, rather than a genuine desire for truth or fear of God, dictated their response to Jesus' question about John's authority. This serves as a powerful cautionary tale against the pervasive temptation to prioritize human approval, social acceptance, or personal safety over standing firm in the truth of God's Word. In a world increasingly influenced by public opinion and social pressures, believers are constantly challenged to discern whether their stances on faith, ethics, and truth are genuinely rooted in divine revelation or subtly shaped by the desire to avoid discomfort or gain favor. This verse calls us to cultivate a robust fear of God that liberates us from the enslaving fear of man, empowering us to speak and live truthfully, even when it is unpopular or costly.
Questions for Reflection
FAQ
Why were the Jewish people so convinced that John the Baptist was a prophet?
Answer: The people's conviction that John was a prophet stemmed from several factors. His ascetic lifestyle, his powerful message of repentance, and his bold proclamation of the coming Messiah resonated deeply with the prophetic tradition of Israel, evoking comparisons to figures like Elijah. His ministry was accompanied by signs of divine anointing, and his message aligned with the long-held expectations of a prophet who would prepare the way for the Lord. Furthermore, Jesus himself affirmed John's prophetic status, even stating that among those born of women, none was greater than John (Luke 7:28). This popular belief was widespread and deeply ingrained, making any official denial by the religious authorities a direct affront to the people's spiritual discernment.
Did the religious leaders truly fear being stoned, or was this an exaggeration to avoid answering Jesus?
Answer: While it's impossible to definitively ascertain the precise degree of their fear, the threat of stoning was likely a genuine concern, not merely an exaggeration. Jerusalem, especially during festivals, was a volatile environment, and mob violence was a real possibility for figures perceived to be blasphemers or those who defied popular religious sentiment. The Sanhedrin's authority was also limited under Roman rule, and they often sought to avoid situations that could lead to civil unrest, which might provoke Roman intervention. Therefore, their fear was a calculated assessment of a real danger, but it also served as a convenient and self-serving excuse to avoid answering Jesus' trap question, which would have exposed their hypocrisy regardless of their response. Their priority was self-preservation and maintaining their precarious authority, rather than seeking or speaking the truth.
CHRIST-CENTERED FULFILLMENT
Luke 20:6, while focusing on the religious leaders' fear of the people's conviction regarding John the Baptist, ultimately points to the greater truth of Jesus' own divine authority and prophetic fulfillment. John's role was to prepare the way for the Messiah, to point people to the "Lamb of God who takes away the sin of the world" (John 1:29). The people's recognition of John as a prophet foreshadowed the even greater truth that Jesus was not merely a prophet, but the Son of God, the ultimate embodiment of divine authority. The leaders' unwillingness to acknowledge John's heavenly authority directly parallels their later, and more egregious, rejection of Jesus' inherent divine authority, which He demonstrated through His teachings, miracles, and ultimately, His resurrection (John 5:19-23). Their fear of being stoned for denying John's prophetic status pales in comparison to their audacious act of condemning Jesus, the true Prophet and King, to death. Thus, this verse subtly highlights the tragic irony of their spiritual blindness: they feared the people's reaction to a lesser truth, while completely missing and actively rejecting the ultimate truth of God incarnate, whose authority was not "from heaven" in the same way as John's, but was heaven itself, the very source of all authority in heaven and on earth (Matthew 28:18).