Matthew 21:26
in Matthew 21But if we say, ‘From men,’ we are afraid of the people, for they all regard John as a prophet.”
BSB
The same verse in ASV and KJV ▾
ASV
But if we shall say, From men; we fear the multitude; for all hold John as a prophet.
KJV
But if we shall say, Of men; we fear the people; for all hold John as a prophet.
⋯
This verse in Matthew 21
Commentary
11 notes on this verseA commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
But if we shall say, Of men; we fear the people--rather, "the multitude." In Luke (Lu 20:6) it is, "all the people will stone us"--"stone us to death." for all hold John as a prophet--Crooked, cringing hypocrites!
This site's exposition
The baptism of John, whence was it
on Matthew 21:25-27
The baptism of John, whence was it, from heaven or of men, catches the leaders in a dilemma of their own making rather than his; either answer costs them something they are unwilling to pay, the people's good opinion or the admission that John, and by his testimony Jesus, came from God. Their answer, we cannot tell, is not honest uncertainty but calculated evasion, and Jesus reads it as such and withholds his own answer on the same terms they set. The bench notes the leaders' governing motive laid bare here is fear of the people, not love of truth, the same fear that will keep them from arresting him openly through the rest of the week.
The record, by era
The Church Fathers4 voices
(Verse 26) But if we say, From men, we are afraid of the multitude: for all held John as a prophet. If they had wanted to say that it was a human invention and had nothing divine, they feared the rebellion of the people. For all the crowds had received John's baptism in groups, and they held him as a prophet.
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.
A commentator
John ChrysostomHomily on the Gospel of Matthew 67 · Written in the 5th century.
proposed
And how was it they did not say that the baptism was of men? "They feared the people" it is said. Seest thou a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint but on account of men; and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence. After this, because they, dealing craftily, said, "We know not," He said not, neither know I, but what? "Neither tell I you." For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.
He also said to them: Neither do I tell you by what authority I do these things. They answered and said to him: We don't know. Then Jesus also replied to them: Neither do I tell you by what authority I do these things. But the Truth cannot lie, and he said: Neither do I tell you. From this, he shows that they know but refuse to answer, and he knows but refuses to say, because they keep silent about what they know.
The Medieval Church1 voice
Then the responses are treated. And first, the response of the Jews; secondly, of Christ. It is true that the lesser people believed, but the Pharisees were indignant; therefore, if they said it was from men, their confusion would follow. Likewise, all held John to …
4 more voices on this verse
The Medieval Church1 voice
Full of spite that He had expelled the peddlers from the temple, the teachers of the law approached and asked Him such things as these: "Who are you to cast out from the temple those who do business there? As a priest do you do …
The Puritans and the Awakening1 voice
But if we shall say of men,....
The Nineteenth Century2 voices
These verses contain a conversation between our Lord Jesus Christ and the chief priests and elders of the people. Those bitter enemies of all righteousness saw the sensation which the public entry into Jerusalem, and the cleansing of the temple, had produced. At once they came about our Lord, like bees, and endeavored to find occasion for an accusation against him. Let us observe in the first place how ready the enemies of truth are to question the authority of all who do more good than themselves.
These verses contain a conversation between our Lord Jesus Christ and the chief priests and elders of the people. Those bitter enemies of all righteousness saw the sensation which the public entry into Jerusalem, and the cleansing of the temple, had produced. At once they came about our Lord, like bees, and endeavored to find occasion for an accusation against him. Let us observe in the first place how ready the enemies of truth are to question the authority of all who do more good than themselves. The chief priests have not a word to say about our Lord’s teaching: they make no charge against the lives or conduct of himself or his followers. The point on which they fasten is his commission: “By what authority are you doing these things? And who gave thee this authority?” The same charge has often been made against the servants of God when they have striven to check the progress of ecclesiastical corruption. It is the old engine by which the children of this world have often labored to stop the progress of revivals and reformations. It is the weapon which was often brandished in the face of the Reformers, the Puritans, and the Methodists of the last century. It is the poisoned arrow which is often shot at city missionaries and lay agents in the present day. Too many care nothing for the manifest blessing of God on a man’s work, so long as he is not sent forth by their own sect or party. It matters nothing to them that some humble laborer in God’s harvest can point to numerous conversions of souls through his instrumentality; they still cry, “By what authority doest thou these things?” His success is nothing: they demand his commission. His cures are nothing: they want his diploma. Let us neither be surprised nor moved when we hear such things. It is old charge which was brought against Christ himself. “There is no new thing under the sun” ( Ecclesiastes 1:9 ).
The words behind it
15 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἐὰν | ean | If | G1437 → | 352 times |
| δὲ | de | however | G1161 → | 2765 times |
| εἴπωμεν· | eipomen | we shall say; | G2036 → | 925 times |
| ἐξ | ex | From | G1537 → | 911 times |
| ἀνθρώπων, | anthropon | men, | G444 → | 549 times |
| φοβούμεθα | phoboumetha | we fear | G5399 → | 95 times |
| τὸν | ton | the | G3588 → | 19766 times |
| ὄχλον· | ochlon | multitude; | G3793 → | 175 times |
| πάντες | pantes | all | G3956 → | 1235 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| ὡς | hos | as | G5613 → | 500 times |
| προφήτην | propheten | a prophet | G4396 → | 144 times |
| ἔχουσιν | echousin | hold | G2192 → | 707 times |
| τὸν | ton | <the> | G3588 → | 19766 times |
| Ἰωάννην.¶ | ioannen | John. | G2491 → | 134 times |
ἐὰνIf
eanG1437 →352 times
δὲhowever
deG1161 →2765 times
εἴπωμεν·we shall say;
eipomenG2036 →925 times
ἐξFrom
exG1537 →911 times
ἀνθρώπων,men,
anthroponG444 →549 times
φοβούμεθαwe fear
phoboumethaG5399 →95 times
τὸνthe
tonG3588 →19766 times
ὄχλον·multitude;
ochlonG3793 →175 times
πάντεςall
pantesG3956 →1235 times
γὰρfor
garG1063 →1039 times
ὡςas
hosG5613 →500 times
προφήτηνa prophet
prophetenG4396 →144 times
ἔχουσινhold
echousinG2192 →707 times
τὸν<the>
tonG3588 →19766 times
Ἰωάννην.¶John.
ioannenG2491 →134 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Mark 6:20because Herod feared John and protected him, knowing that he was a righteous and holy man. When he heard John’s words, he was greatly perplexed; yet he listened to him gladly.
it leads to
- Matthew 14:5
Although Herod wanted to kill John, he was afraid of the people, because they regarded John as a prophet.
Reached by 2 separate paths from here.
- Matthew 14:5
Through
John 5:35John was a lamp that burned and gave light, and you were willing for a season to bask in his light.
it leads to
- 2 Peter 1:19
We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place, until the day…
- John 1:7–8
He came as a witness to testify about the Light, so that through him everyone might believe.
- Matthew 11:11
Truly I tell you, among those born of women there has risen no one greater than John the Baptist. Yet even the least in the kingdom of heaven is greater than he.
- Matthew 3:5–7
People went out to him from Jerusalem and all Judea and the whole region around the Jordan.
- 2 Peter 1:19
Through
Matthew 21:46Although they wanted to arrest Him, they were afraid of the crowds, because the people regarded Him as a prophet.
it leads to
- Matthew 21:11
The crowds replied, “This is Jesus, the prophet from Nazareth in Galilee.”
- Matthew 21:11
Through
Matthew 11:9What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
it leads to
- Luke 1:76
And you, child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for Him,
- Luke 1:76
Through
Matthew 14:5Although Herod wanted to kill John, he was afraid of the people, because they regarded John as a prophet.
it leads to
- Matthew 11:9
What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
- Matthew 11:9
Where this verse is studied
About Matthew
This page draws on 10 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Matthew; Jerome, Catena Aurea by Aquinas; John Chrysostom, Homily on the Gospel of Matthew 67; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.