TRV
Translation
King James Version
¶ And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
KJV (with Strong's)
And G2532 when he G846 was come G2064 into G1519 the temple G2411, the chief priests G749 and G2532 the elders G4245 of the people G2992 came G4334 unto him G846 as he was teaching G1321, and said G3004, By G1722 what G4169 authority G1849 doest thou G4160 these things G5023? and G2532 who G5101 gave G1325 thee G4671 this G5026 authority G1849?
Complete Jewish Bible
He went into the Temple area; and as he was teaching, the head cohanim and the elders of the people approached him and demanded, "What s'mikhah do you have that authorizes you to do these things? And who gave you this s'mikhah?"
Berean Standard Bible
When Jesus returned to the temple courts and began to teach, the chief priests and elders of the people came up to Him. “By what authority are You doing these things?” they asked. “And who gave You this authority?”
American Standard Version
And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
World English Bible Messianic
When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority do you do these things? Who gave you this authority?”
Geneva Bible (1599)
And whe he was come into the Temple, the chiefe Priestes, and the Elders of the people came vnto him, as he was teaching, and saide, By what authoritie doest thou these things? and who gaue thee this authoritie?
Young's Literal Translation
And he having come to the temple, there came to him when teaching the chief priests and the elders of the people, saying, `By what authority dost thou do these things? and who gave thee this authority?'
See on the biblical-era map
In the KJVVerse 23,850 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
TertullianAD 220
On Baptism
We have spoken, so far as our moderate ability permitted, of the generals which form the groundwork of the sanctity of baptism. I will now, equally to the best of my power, proceed to the rest of its character, touching certain minor questions.
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. But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man's power. In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either. But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not descend on any other condition, but that He should first ascend to the Father. What the Lord was not yet conferring, of course the servant could not furnish. Accordingly, in the Acts of the Apostles, we find that men who had "John's baptism" had not received the Holy Spirit, whom they knew not even by hearing. That, then, was no celestial thing which furnished no celestial (endowments): whereas the very thing which was celestial in John-the Spirit of prophecy-so completely failed, after the transfer of the whole Spirit to the Lord, that he presently sent to inquire whether He whom he had himself preached, whom he had pointed out when coming to him, were "HE." And so "the baptism of repentance" was dealt with as if it were a candidate for the remission and sanctification shortly about to follow in Christ: for in that John used to preach "baptism for the remission of sins," the declaration was made with reference to future remission; if it be true, (as it is, ) that repentance is antecedent, remission subsequent; and this is "preparing the way." But he who "prepares" does not himself "perfect," but procures for another to perfect. John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all; " and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire; " -of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
But if the Lord come seeking fruit with temptations, and one be found having nought of righteousness but only a profession of faith, which is leaves without fruit, he is soon withered, losing even his seeming faith; and every disciple makes this fig tree to wither, by making it be seen that he is void of Christ, as Peter said to Simon, Thy heart is not right in the sight of God (Acts 8:21.) For it is better that a deceitful fig tree which is thought to be alive, yet brings forth no fruit, should be withered up at the word of Christ's disciples, than that by an imposture it should steal aawy innocent hearts. Also there is in every unbeliever a mountain great in proportion to his unbelief, which is removed by the words of Christ's disciples.
But some one will say in opposition to this, that it was absurd to ask by what authority Jesus did these things. For that it could not be that He would answer, that He did these by the Devil's authority; and He would not tell them as it truly was, that He did them by His own power. If it should be said, that the rulers put this question to Him in order to deter Him from His proceedings; as when we say to one who is dealing with what is ours in a way which we do not like, we say to him, Who bade thee do this? meaning to deter him from what he is so doing;—if it is to be taken so, what means Christ's answer, Do you tell Me this, and I will tell you by what authority I do these things. Perhaps therefore, the place should be understood as follows. There are in the general two opposite powers, one on the side of God, the other on the side of the Devil; but of particular powers there are many; for it was not one and the same power that wrought in all the Prophets to enable them to do miracles, but one in these, another in those; and, it may be, for lesser things a lesser power, for greater things a greater power. The Chief Priests had seen Jesus working many miracles, whereupon they desired to know the special degree and properties of that power which wrought in Him. For others who have wrought miracles wrought them at first in one power, and afterwards when more advanced in another and greater power; but the Saviour wrought all in one power, that which He received of the Father. But because they were not worthy to hear such mysteries, therefore He gives them no answer, but on the contrary put a question to them.
Hilary of PoitiersAD 367
Commentary on Matthew 21.10
Prior to this, the Pharisees had seen many things more worthy to be called great miracles, but now they were deeply troubled and asked Jesus to identify the authority by which he performed these works. The great mystery of the future is included in the consequences of present deeds. They felt the urge for special questioning, then, because the prefiguration of every danger was made known in this event. The Lord replied that he would tell them by what authority he did these works if only they would also reply to his question about whether they considered John the Baptist to have come from heaven or from man. They hesitated while pondering the dangers of responding. If they confessed John to have come from heaven, they would be convicted by that very confession for not believing in the authority of a heavenly witness. They were afraid to say that he was merely from man, however, because of the large crowd of people who believed John to be a prophet. So they answered that they did not know (they did in fact know him to be from heaven) because they feared that they might be convinced by the truth of their own confession. But they told the truth about themselves, even though it was their intention to deceive; it was only through their infidelity that they did not know John the Baptist to be from heaven. And they could not have known that John the Baptist was from man, because he was not.
John ChrysostomAD 407
Homily on the Gospel of Matthew 67
But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, "By what authority doest thou these things?" For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, "What sign showest thou unto us? seeing that thou doest these things." But there He answers them, saying, "Destroy this temple, and I in three days will raise it up," whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end.
But what they say is this: Hast thou received the teacher's chair? Hast thou been ordained a priest, that thou didst display such authority? it is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Forasmuch as they could not detract from His miracles, they bring matter of blame from His forbidding to sell in the Temple. As though they had said, Hast Thou assumed the seat of authority? Hast Thou been anointed Priest, that Thou exertest this power?
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Or in these words they urge the same cavil as above, when they said, He casteth out demons through Beelzebub the Prince of the demons. (Mat. 12:24.) For when they say, By what authority doest thou these things? they doubt concerning the power of God, and would have it understood that the things He does are of the Devil. But when they add, Who gave thee this authority? they most clearly deny the Son of God, whom they suppose to work miracles, not by His own, but by others' strength. The Lord could have confuted the calumny of His tempters by a simple answer, but He put a question to them of such skilful contrivance, that they must be condemned either by their silence or their knowledge; Jesus answered and said unto them, I also will ask you one question.
What the Priests revolved in their malice is shown when he adds, But they reasoned with themselves. For had they replied that it was from heaven, the question was inevitable, Why then were ye not baptized by John? But should they reply that it was an invention of human device, and had in it nothing divine, they feared a tumult among the people. For all the assembled multitudes had received John's baptism, and held him accordingly for a Prophet. This godless party therefore make answer, and by a seeming humility of speech confessing that they know not, turned to hide their insidious designs. And they answered Jesus, and said, We know not. In saying that they knew not, they lied; and it might have followed upon their answering thus, that the Lord also should say, I know not; but truth cannot lie, and therefore it follows, And he said unto them, Neither tell I you by what authority I do these things. This shows that they knew, but would not answer, and that He also knew, but would not answer, because they would not speak what they knew.
JeromeAD 420
Commentary on Matthew
(Verse 23.) And when he came into the temple, the chief priests and the elders of the people approached him as he was teaching, saying, 'By what authority are you doing these things, and who gave you this authority?' In different words, they construct the same accusation as before, when they said, 'He casts out demons by Beelzebub, the prince of demons.' For when they say, 'By what authority are you doing these things?' they doubt the authority of God and want it to be understood that what he does is by the power of the devil. Moreover, they added: Who gave you this authority? They openly deny the Son of God, whom they consider to be not working by his own power, but by the power of others, to perform miracles.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
The Priests were tormented with jealousy, because they had seen Christ entering the Temple in great glory. And not being able to master the fire of jealousy which burnt in their breasts, they break forth in speech.
By that they add, Or who gave thee this authority? they show that there be many persons who give power to men, whether corporal or spiritual! as though they had said, Thou art not come of a priestly family; the Senate has not conferred on Thee this power, neither has Cæsar granted it. But had they believed that all power is from God, they would never have asked, Who gave thee this authority? For every man judges of others by himself. The fornicator thinks that none are chaste; the chaste does not readily suspect any of fornication; he who is not a Priest of God, thinks no man's Priesthood to be of God.
Not that they should answer it, and thereupon hear of Christ the answer to their question, but that being puzzled they should ask Him no farther; according to that precept He had given above, Give not that which is holy to the dogs. (Mat. 7:6.) For even if He had told them, it would have profited nothing, because the darkened will cannot perceive the things that are of the light. For him that enquires we ought to instruct, but him that tempts, to overthrow by a stroke of reasoning, but not to publish to him the power of the mystery. The Lord thus sets before them in His question a dilemma; and that they might not escape Him, says, Which if ye tell me, I in like wise will tell you by what authority I do these things. His question is this; The baptism of John whence was it? from heaven, or of men?
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
There are two reasons why the knowledge of truth should be kept back from those who ask; either when he who asks is unfit to receive, or from his hatred or contempt of the truth is unworthy to have that which he asks opened to him.
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.
Copy as
Continue studying Matthew 21:23 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 21:23 captures a pivotal confrontation in Jesus' final week in Jerusalem, immediately following His dramatic cleansing of the temple. As Jesus taught within the sacred precincts, the highest religious authorities—the chief priests and elders of the people—approached Him, challenging the very foundation of His actions and teachings by demanding to know the source of His authority and who had granted it to Him. This encounter underscores the escalating tension between divine truth embodied in Christ and the entrenched human religious establishment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 21:23 employs several potent literary devices. Interrogation is central, as the entire verse culminates in two direct questions from the religious leaders, highlighting their challenge and the confrontational nature of the scene. This interrogation sets up a dramatic conflict between Jesus and the established religious powers, a conflict that has been building throughout Matthew's narrative and will escalate to His crucifixion. The leaders' questions are imbued with irony: they, who claim to represent God's authority, are questioning the true embodiment of divine authority. Their inability or unwillingness to recognize Jesus' inherent authority, despite His miraculous works and prophetic teaching, reveals their spiritual blindness. Furthermore, this confrontation serves as foreshadowing, indicating the intensifying opposition that will ultimately lead to Jesus' arrest and trial, where His authority will again be the central issue.
THEOLOGICAL AND THEMATIC CONNECTIONS
The challenge to Jesus' authority in Matthew 21:23 is a profound theological moment, revealing the inherent conflict between divine truth and human institutions that resist it. Jesus' authority is not derived from human ordination or popular vote; it is intrinsic to His identity as the Son of God and the Messiah. The religious leaders, bound by their traditions and self-interest, failed to recognize the very source of all true authority standing before them. This encounter highlights that genuine spiritual authority flows from God alone and is often manifested in ways that challenge human-made systems and expectations. It forces us to consider whether we, like the leaders, might be prone to questioning or rejecting divine authority when it disrupts our comfort zones or established norms, rather than humbly submitting to it.
REFLECTION AND APPLICATION
Matthew 21:23 invites us to deeply reflect on the nature of authority, both divine and human, and our response to it. The religious leaders, blinded by their own power and prejudice, could not discern the true source of Jesus' authority, leading them to reject the very Messiah they claimed to serve. In our own lives, we are constantly confronted with various claims to authority—from political leaders, cultural trends, scientific consensus, or even religious traditions. This passage challenges us to critically examine the source of the authority we acknowledge and submit to. Do we recognize Jesus' ultimate authority over all aspects of life, including our personal choices, our understanding of truth, and the way we engage with the world? Or do we, like the chief priests and elders, seek to control or dismiss His authority when it challenges our comfort, traditions, or self-interest? True faith involves a humble submission to Christ's divine authority, allowing Him to transform our perspectives and guide our actions, rather than attempting to fit Him into our preconceived notions or human systems.
Questions for Reflection
FAQ
Why did the chief priests and elders ask about Jesus' authority specifically at this moment?
Answer: Their question was a direct and strategic response to Jesus' recent actions, particularly His cleansing of the temple and His continued teaching within its courts. The temple was under their jurisdiction, and Jesus' actions were a profound public challenge to their control, their revenue streams, and their interpretation of what constituted proper worship. By asking "By what authority doest thou these things?" and "who gave thee this authority?", they were attempting to legally and theologically corner Him. If He claimed divine authority, they could accuse Him of blasphemy. If He claimed human authority, they could dismiss Him as an unauthorized teacher or revolutionary. Their goal was to discredit Him in the eyes of the people and find grounds for His arrest.
CHRIST-CENTERED FULFILLMENT
Matthew 21:23, though a question of authority, points profoundly to the Christ-centered fulfillment of God's redemptive plan. The very authority the religious leaders questioned was not merely delegated power but the inherent authority of the Son of God, the promised Messiah. Jesus' actions in the temple—cleansing it and teaching within it—were not random acts but demonstrations of His rightful claim as the Lord of the Temple, fulfilling prophecies of a new covenant and a purified worship. His authority was rooted in His divine identity as the one sent by the Father, as He later declared, "All power is given unto me in heaven and in earth" after His resurrection. This authority is what enables Him to forgive sins (Mark 2:10), to command demons (Luke 4:36), to lay down His life and take it up again (John 10:18), and ultimately to judge the living and the dead (John 5:27). The leaders' question, "who gave thee this authority?", is answered definitively in the New Testament: it was given by the Father, because Jesus is the Son, the Word made flesh (John 1:1-14), the One through whom all things were created and in whom all things hold together (Colossians 1:16-17). Thus, the confrontation in the temple foreshadows the ultimate triumph of Christ's divine authority over all earthly powers and institutions.