Mark 11:27

KJV

¶ And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,

KJV (with Strong's)

And {G2532} they come {G2064} again {G3825} to {G1519} Jerusalem {G2414}: and {G2532} as he {G846} was walking {G4043} in {G1722} the temple {G2411}, there come {G2064} to {G4314} him {G846} the chief priests {G749}, and {G2532} the scribes {G1122}, and {G2532} the elders {G4245},

Complete Jewish Bible

They went back into Yerushalayim; and as he was walking in the Temple courts, there came to him the head cohanim, the Torah-teachers and the elders;

Berean Standard Bible

After their return to Jerusalem, Jesus was walking in the temple courts, and the chief priests, scribes, and elders came up to Him.

American Standard Version

And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders;

Commentary

### SUMMARY
Mark 11:27 marks a pivotal moment in Jesus' final week in Jerusalem, immediately following His dramatic cleansing of the Temple. As Jesus resumes His teaching and presence within the sacred precincts, He is directly confronted by the assembled religious leadership—the chief priests, scribes, and elders. This encounter signals the escalating tension and formal opposition to Jesus' ministry and authority, setting the stage for the intense interrogations and conflicts that will define the remainder of Passion Week and ultimately lead to His crucifixion.

### CONTEXT
* **Literary Context:** This verse is strategically placed within Mark's narrative of Jesus' Passion Week, beginning with His triumphal entry into Jerusalem ([Mark 11:1-11](/mark/11-1-11 "Mark 11:1-11 - Triumphal Entry")). Immediately preceding this confrontation, Jesus had demonstrated His divine authority by cursing a fig tree, symbolizing barren Israel ([Mark 11:12-14](/mark/11-12-14 "Mark 11:12-14 - The Cursed Fig Tree")), and then by cleansing the Temple courts, overturning the tables of money changers and driving out those who bought and sold, asserting its purpose as a "house of prayer" ([Mark 11:15-19](/mark/11-15-19 "Mark 11:15-19 - Jesus Cleanses the Temple")). This act of cleansing was a direct challenge to the established religious and economic systems operating within the Temple, an act that deeply provoked the authorities. Verse 27, therefore, is the direct consequence of these bold, authoritative actions, representing the official response of the Jewish leadership to Jesus' perceived usurpation of their control. The subsequent verses ([Mark 11:28-33](/mark/11-28-33 "Mark 11:28-33 - The Question of Jesus' Authority")) immediately detail their challenge to His authority, to which Jesus responds with a counter-question about John the Baptist's baptism.
* **Historical & Cultural Context:** Jerusalem during Passover week was a city teeming with pilgrims, significantly increasing the population and the potential for religious and political unrest. The Temple was the epicenter of Jewish life, worship, and national identity, controlled by the priestly aristocracy, primarily Sadducees, who collaborated with Roman authorities to maintain order. The chief priests, scribes, and elders collectively represented the Sanhedrin, the highest Jewish religious and judicial council. The chief priests were the heads of the priestly families, responsible for Temple operations and rituals; the scribes were experts in the Mosaic Law, often Pharisees, who interpreted and taught the Scriptures; and the elders were respected lay leaders. Their combined presence indicates a formal, unified front of the highest echelons of Jewish leadership, convening to address what they considered a grave threat to their authority, the Temple order, and the delicate political balance with Rome. Jesus' actions in the Temple, seen as a prophetic judgment and a direct challenge to their control, necessitated an official response.
* **Key Themes:** This verse contributes significantly to several major themes in Mark's Gospel. Firstly, it highlights the theme of **Confrontation and Opposition** between Jesus and the Jewish religious establishment, which intensifies dramatically in Jerusalem. The gathering of the chief priests, scribes, and elders underscores the gravity of their unified resistance to Jesus. Secondly, it sets the stage for the theme of **Jesus' Authority**, which is explicitly challenged in the verses immediately following ([Mark 11:28](/mark/11-28 "Mark 11:28 - Challenge to Jesus' Authority")). His actions in the Temple and His teaching presence are perceived as an usurpation of their established power. Thirdly, the setting of Jerusalem, particularly the Temple, functions as a **Crucible of Conflict**, where the divine mission of Jesus directly clashes with human religious and political systems, ultimately leading to the Passion. This encounter underscores the profound theological divide between Jesus' understanding of God's kingdom and the leaders' preoccupation with their own power and traditions.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **come (Greek, _érchomai'_):** This verb, used twice in the verse, signifies movement and arrival. Its repetition emphasizes the deliberate nature of both Jesus' return to Jerusalem and the authorities' approach to Him. It suggests an active engagement and a convergence of parties, setting the scene for an inevitable encounter. The word implies a purposeful coming, not accidental, highlighting the intentionality of the confrontation.
* **walking (Greek, _peripatéō'_):** This term describes Jesus' action of "walking at large" or "being occupied with" in the Temple. It denotes His continued public presence and active engagement in teaching and ministry within the sacred space. This was not a casual stroll but a purposeful presence, demonstrating His claim to the Temple as His Father's house and His ongoing prophetic work, which directly challenged the status quo.
* **chief priests (Greek, _archiereús'_):** This term refers to the high priest and the heads of the priestly families, who were primarily Sadducees and held significant power and responsibility for the Temple's administration and finances. Their presence, alongside the scribes and elders, signifies the unified and official opposition from the highest religious and political authority in Judaism. Their primary concern would have been the disruption of order and the challenge to their established control over the Temple and its practices.

#### Verse Breakdown
* **"And they come again to Jerusalem:"**: This clause re-establishes the setting, emphasizing Jesus' return to the city after spending the night in Bethany ([Mark 11:11](/mark/11-11 "Mark 11:11 - Jesus Returns to Bethany")). The phrase "come again" underscores the continuous nature of His engagement with Jerusalem during Passion Week, a period of intense activity and escalating tension. His repeated presence in the heart of Jewish religious life signals His deliberate engagement with the city and its leadership.
* **"and as he was walking in the temple,"**: This phrase describes Jesus' active presence within the Temple precincts. "Walking in the temple" implies His public teaching and continued assertion of authority within this sacred space, which He had cleansed the day before. It highlights His accessibility and His willingness to confront the religious establishment on their own ground, rather than retreating from the consequences of His actions. The Temple, as the spiritual and economic hub, was the natural arena for this unfolding drama.
* **"there come to him the chief priests, and the scribes, and the elders,"**: This final clause introduces the antagonists. The arrival of this formidable delegation—representing the full spectrum of the Sanhedrin—is a direct response to Jesus' actions and teachings. Their collective presence signifies a formal, unified, and authoritative challenge. The "chief priests" (Sadducean aristocracy), "scribes" (legal experts, often Pharisees), and "elders" (prominent lay leaders) together embody the highest religious and political power in Jewish society, indicating the extreme gravity with which they viewed Jesus' ministry. Their approach to "him" underscores that Jesus is the direct object of their concern and scrutiny.

#### Literary Devices
The verse employs several literary devices that enhance its dramatic impact. **Juxtaposition** is evident in the contrast between Jesus' calm "walking in the temple" and the formal, perhaps confrontational, "coming" of the authorities. This highlights the differing motivations and postures of the parties involved. The **Synecdoche** of "the chief priests, and the scribes, and the elders" represents the entire Sanhedrin, the highest Jewish governing body, indicating the full weight of institutional opposition. This collective designation also serves as **Foreshadowing**, signaling the organized and escalating nature of the conflict that will culminate in Jesus' trial and crucifixion. The Temple itself functions as a **Symbolic Setting**, not merely a physical location but a representation of Jewish religious authority and tradition, making it the ideal stage for this confrontation over true authority and worship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 11:27 is a crucial turning point, marking the formal initiation of the religious authorities' direct challenge to Jesus' authority, a theme central to Mark's Gospel. Jesus' actions in the Temple, particularly the cleansing, were not merely disciplinary but prophetic, asserting His messianic prerogative and divine authority over the very institution that the chief priests, scribes, and elders controlled. Their unified approach signifies their recognition of Jesus as a significant threat to their established power, theological interpretations, and the delicate balance of their relationship with Roman rule. This confrontation highlights the inherent tension between divine truth and human institutions that prioritize tradition, power, or self-interest over God's revealed will. It underscores that true spiritual authority often clashes with entrenched religious systems, leading to opposition for those who faithfully proclaim God's kingdom.

* [Matthew 21:23](/matthew/21-23 "Matthew 21:23 - Challenge to Jesus' Authority")
* [Luke 20:1](/luke/20-1 "Luke 20:1 - Challenge to Jesus' Authority")
* [John 2:18](/john/2-18 "John 2:18 - Demand for a Sign")

### REFLECTION AND APPLICATION
This scene in Mark 11:27 offers profound lessons for believers today. It reminds us that faithfulness to God's truth and the exercise of authentic spiritual authority can often provoke resistance from established powers, even within religious circles. Jesus, walking openly in the Temple, did not shy away from the consequences of His prophetic actions or His claims of authority. He met the opposition head-on, demonstrating courageous obedience to His Father's will. For us, this means understanding that following Christ may lead to uncomfortable confrontations with prevailing norms or entrenched systems, especially when those systems deviate from God's heart. We are called to discern true authority, which flows from God's Spirit and Word, rather than from human tradition or position alone. It encourages us to remain steadfast in our convictions, to speak truth with grace and courage, and to trust that God's authority will ultimately prevail, even when faced with formidable opposition. Our mission, like Jesus', is to live out God's purposes, even when it means challenging the status quo.

#### Questions for Reflection
* **In what areas of my life or community do I see a tension between divine authority and human systems or traditions?**
* **How does Jesus' willingness to confront the religious authorities inspire me to stand for truth, even when it is unpopular or challenging?**
* **What are the "temples" or spheres of influence in my life where God might be calling me to exercise His authority, even if it means facing opposition?**

### FAQ
**Why did the chief priests, scribes, and elders come to Jesus together?**

Answer: They came together because they represented the collective authority of the Sanhedrin, the highest Jewish religious and political council. Their unified presence underscored the gravity of the situation and their formal, institutional response to Jesus' actions and teachings. Jesus' cleansing of the Temple ([Mark 11:15-19](/mark/11-15-19 "Mark 11:15-19 - Jesus Cleanses the Temple")) and His public teaching were perceived as a direct challenge to their control, their interpretation of the Law, and the stability of their relationship with the Roman authorities. Their joint appearance was a strategic move to confront Jesus with the full weight of their combined power and to formally question the source of His authority, as seen in the very next verse ([Mark 11:28](/mark/11-28 "Mark 11:28 - Challenge to Jesus' Authority")).

### CHRIST-CENTERED FULFILLMENT
Mark 11:27, though seemingly a simple narrative detail, profoundly points to Christ's identity and mission. His "walking in the temple" after cleansing it is an act of sovereign ownership, fulfilling prophecies of the Messiah coming to His Temple ([Malachi 3:1](/malachi/3-1 "Malachi 3:1 - The Messenger of the Covenant")). The confrontation with the chief priests, scribes, and elders foreshadows the ultimate clash between the kingdom of God, embodied in Jesus, and the corrupted religious systems of humanity. Jesus, as the true High Priest ([Hebrews 4:14](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest")) and the ultimate Temple ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus Predicts His Resurrection")), stands against those who had turned God's house into a "den of thieves" ([Mark 11:17](/mark/11-17 "Mark 11:17 - Jesus Cleanses the Temple")). This scene highlights His divine authority, not derived from human institutions or traditions, but inherent in His being as the Son of God ([John 5:27](/john/5-27 "John 5:27 - Authority to Judge")). His willingness to face this formidable opposition, knowing it would lead to His crucifixion, demonstrates His unwavering commitment to His Father's will and His redemptive mission to establish a new covenant and a new way of worship, centered on Himself, the perfect sacrifice ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 21:23

¶ 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?

Matthew 21:27

And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.

Luke 20:1

¶ 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,

Luke 20:8

And Jesus said unto them, Neither tell I you by what authority I do these things.

Psalms 2:1

¶ Why do the heathen rage, and the people imagine a vain thing?

Psalms 2:5

Then shall he speak unto them in his wrath, and vex them in his sore displeasure.

Acts 4:27

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,