Matthew 21:46 · Bible study
Matthew 21:46 Commentary: Why the Religious Leaders Feared the Crowds
Greek · 7 what the commentators say
Meaning in one sentence
This study explores why the religious leaders feared the crowds and refrained from arresting Jesus, focusing on the tension between authority and
Research Summary
- Meaning: The religious leaders wanted to arrest Jesus but were afraid of the crowds, who regarded him as a prophet.
- Key words: ἐφοβήθησαν (they feared) and εἶχον (they were holding/regarding, imperfect tense).
- Main debate: Minimal; the consensus is that the leaders' fear was a mixture of political prudence and divine restraint.
- Theological theme: God's providential protection of Jesus and the failure of human authority that fears people more than God.
- Best use: To illustrate the power of public opinion, the cowardice of those who reject Christ, and the courage required to stand for truth.
Translation Comparison
BSB Berean Standard Bible 2020
Although they wanted to arrest Him, they were afraid of the crowds, because the people regarded Him as a prophet.
WEB World English Bible 2000
When they sought to seize him, they feared the multitudes, because they considered him to be a prophet.
KJV King James Version 1769
But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
ASV American Standard Version 1901
And when they sought to lay hold on him, they feared the multitudes, because they took him for a prophet.
YLT Young's Literal Translation 1898
and seeking to lay hold on him, they feared the multitudes, seeing they were holding him as a prophet.
Darby Darby Bible 1890
And seeking to lay hold of him, they were afraid of the crowds, because they held him for a prophet.
Douay-Rheims Douay-Rheims Bible 1899
And seeking to lay hands on him, they feared the multitudes, because they held him as a prophet.
Translations in other languages (10 available)
Y buscando cómo echarle mano, temieron al pueblo; porque le tenían por profeta.
E procuravam prendê-lo, mas temeram as multidões, pois elas o consideravam profeta.
et ils cherchaient à se saisir de lui; mais ils craignaient la foule, parce qu’ elle le tenait pour un prophète.
Und sie trachteten darnach, wie sie ihn griffen; aber sie fürchteten sich vor dem Volk, denn es hielt ihn für einen Propheten.
En zoekende Hem te vangen, vreesden zij de scharen, dewijl deze Hem hielden voor een profeet.
e cercavano di pigliarlo, ma temettero le turbe, che lo teneano per profeta.
A chcąc go pojmać, bali się ludu, ponieważ go mieli za proroka.
и старались схватить Его, но побоялись народа, потому что Его почитали за Пророка.
他們想要 捉拿 他，只是怕 眾人，因為 眾人以 他 為 先知。
And though they had a desire to take him, they were in fear of the people, because in their eyes he was a prophet.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 21:46
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the religious leaders' desire to arrest Jesus was checked by their fear of the crowds, who held Jesus as a prophet. Gill notes they 'secretly wished' to lay hands on him but dared not because of the multitude. The Cambridge Bible for Schools and Colleges adds that the Sanhedrin aimed to seize Jesus quickly and apart from the people. Clarke's Commentary sees here an instance of 'restraining and preventing grace' that curbed their malice. Lange highlights the imperfect tense of εἶχον ('they were holding'), indicating the people's ongoing conviction. All agree: the crowd's regard for Jesus as a prophet formed a barrier that the leaders dared not cross.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The religious leaders wanted to arrest Jesus but refrained because the crowds held him as a prophet.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The leaders' intent to arrest Jesus | All commentators agree the religious leaders wanted to seize Jesus, especially after the parable of the wicked tenants. | Some emphasize immediate rage (Cambridge Bible, JFB) while others describe it as a 'secret wish' or desire (Gill). The difference is one of intensity, not substance. |
| The reason for their fear | It is universally agreed that they feared the crowds because the people held Jesus as a prophet. | Minor: whether the fear was primarily about a riot (Cambridge Bible) or about danger to their own lives (Gill). Both agree it was fear of public reaction. |
| The nature of the people's belief | The crowds regarded Jesus as a prophet, as shown in 21:11 and echoed here. | Some see this as genuine but incomplete faith (it stopped short of Messiahship), while others view it as admiration without deep conviction. The text itself does not settle the question. |
Historical & Cultural Context
This verse sits at the end of a tense confrontation. The chief priests and Pharisees had just heard the parable of the wicked tenants and knew Jesus was speaking about them (v.45). Their response was immediate: they wanted to arrest him. But the Passover was near, and Jerusalem was crowded with pilgrims. Many of these pilgrims had hailed Jesus as a prophet when he entered the city (21:11). The imperfect tense of the Greek verb εἶχον ('they were holding') shows that the people's view was not a passing impression but a settled conviction. The leaders knew that a popular uprising would follow any public arrest. Cambridge Bible notes the Sanhedrin had two aims: to seize Jesus quickly and to seize him apart from the people. Treachery alone, it adds, enabled them to secure their end. The leaders' fear mirrors their earlier reaction to John the Baptist (21:26): they dared not speak against him because the people held him as a prophet. This repeated pattern reveals leaders trapped between their hostility and the crowd's loyalty. Their cowardice contrasts sharply with Jesus' fearless teaching in the temple. For faith today, this scene is a warning: human authority that values its own standing more than truth will find itself paralyzed.
Textual Notes
The consulted sources note no significant textual variants in this verse. The earliest manuscripts uniformly present the same reading.
Reception History
From the early church onward, this verse has been read as a portrait of cowardly authority and divine protection. Matthew Henry saw the power of popular opinion restraining evil. Adam Clarke emphasized the 'restraining grace' of God, using the crowd's regard as a shield for Jesus until the appointed hour. In homiletic tradition, the verse is often paired with 21:26 to show the leaders' consistent fear of public opinion. Across Protestant, Catholic, and Orthodox readings, it serves as a warning that human authority that fears people more than God will find itself powerless against truth.
Preaching This Verse
Three-point outline
- The Leaders' Intent: They sought to seize Jesus, driven by rage at his parable and the unmasking of their hearts.
- The Crowd's Protection: The people held Jesus as a prophet, and their unwavering regard formed a barrier that the leaders could not break.
- The Fear Factor: The leaders feared the multitude more than they feared God, revealing their true allegiance to human opinion.
Five-point outline
- The Desire: The religious leaders wanted to arrest Jesus immediately (v.46).
- The Obstacle: They were afraid of the crowds, a fear rooted in political calculation and self-preservation.
- The Reason: The crowds held Jesus as a prophet, a conviction formed by his teaching and miracles.
- The Irony: The men who should have recognized the Prophet greater than Moses were blocked by those who did.
- The Providence: God used the crowd's belief to protect Jesus until the appointed hour of his passion.
Illustration hooks
- A student whose teacher's popularity protects him from bullies who fear the teacher's backlash.
- A politician who wants to remove a popular rival but cannot because of voter loyalty.
- A child who wants to take a sibling's toy but hesitates, afraid of the parent's discipline.
Questions your congregation is asking
- Why didn't God just let them arrest Jesus right then? What purpose did the delay serve?
- How can we tell whether we are afraid of people or afraid of God in our daily decisions?
- Did the crowd's belief in Jesus as a prophet count as saving faith, or was it just admiration?
Leading a Discussion
This verse reveals a standoff between hostile authority and popular devotion. The religious leaders want Jesus arrested but are blocked by the crowd's conviction that he is a prophet. The scene invites us to examine where we place our trust and what fears control our choices.
Discussion questions
- What do the religious leaders want to do at this moment? What stops them?
- Why does the crowd's opinion matter so much to the leaders? What does this show about their priorities?
- Compare this verse with Matthew 21:11 and 21:26. What pattern do you see in the leaders' fear of popular opinion?
- The imperfect verb 'held' (εἶχον) suggests the people's view was ongoing. How does this shape the leaders' calculations?
- What does this passage teach about the nature of true authority? Whose authority is really on display?
- In what areas of your own life does fear of what others think hold you back from acting faithfully?
- How does knowing that God's timing protected Jesus here encourage you when you face opposition or delay?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 12:7 | Nathan said to David, “You are the man! This is what Yahweh, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you out of the hand of Saul. |
| II Samuel 12:13 | David said to Nathan, “I have sinned against Yahweh.” Nathan said to David, “Yahweh also has put away your sin. You will not die. |
| Proverbs 9:7 | One who corrects a mocker invites insult. One who reproves a wicked man invites abuse. |
| Proverbs 9:9 | Instruct a wise person, and he will be still wiser. Teach a righteous person, and he will increase in learning. |
| Proverbs 15:12 | A scoffer doesn’t love to be reproved; he will not go to the wise. |
| Isaiah 29:1 | Woe to Ariel! Ariel, the city where David encamped! Add year to year; let the feasts come around; |
| Matthew 21:11 | The multitudes said, “This is the prophet, Jesus, from Nazareth of Galilee.” |
| Matthew 21:26 | But if we say, ‘From men,’ we fear the multitude, for all hold John as a prophet.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge summary highlights two strategic aims of the Sanhedrin: to seize Jesus quickly before Passover, when no hostile measures could be taken, and to arrest Him away from the crowds, since Galileans would defend their King and Prophet. Only treachery could accomplish their plan.
Geneva Bible Notes Reformed 1599
The Geneva note observes that the religious leaders' desire to arrest Jesus was checked by their fear of the crowd. The people held Jesus in such high regard as a prophet that any public action against him would risk a popular uprising.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the religious leaders did not physically try to seize Jesus at that moment, but they secretly burned with desire to harm him. Their restraint came only from fear of the crowd, who held Jesus in high regard as a true prophet sent from God. Even understanding his parable did not deter their hardened hearts.
Lange's Commentary Reformed 1857
Lange sees the Sanhedrin's demand for Jesus' credentials as rebellion disguised as legality. Though they had a theocratic right to question a prophet, they had already witnessed His miracles, making their inquiry a shameless display of unbelief. Jesus' counter-question forces them to expose their own hypocrisy and incompetence.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that the parable lays bare the full extent of human rebellion: the householder sent many servants, then his son, yet the tenants killed even him. The result is a complete forfeiture of privilege; the kingdom is given to those who will bear fruit. God's patience has a limit.