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Commentary on Mark 11 verses 27–33
We have here Christ examined by the great Sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people, first one company and then another. The Peripatetic philosophers were so called from the custom they had of walking when they taught. The cloisters, or piazzas, in the courts of the temple, were fitted for this purpose. The great men were vexed to see him followed and heard with attention, and therefore came to him with some solemnity, and did as it were arraign him at the bar with this question, By what authority doest thou these things? Mar 11:28. Now observe,
I. How they designed hereby to run him aground, and embarrass him. If they could make it out before the people, that he had not a legal mission, that he was not duly ordained, though he was ever so well qualified, and preached ever so profitably and well, they would tell the people that they ought not to hear him. This they made the last refuge of an obstinate unbelief; because they were resolved not to receive his doctrine, they were resolved to find some flaw or other in his commission, and will conclude it invalid, if it be not produced and ratified in their court. Thus the Papists resolve their controversy with us very much into the mission of our ministers, and if they have but any pretence to overthrow that, they think they have gained their point, though we have the scripture ever so much on our side. But this is indeed a question, which all that act either as magistrates or ministers, ought to be furnished with a good answer to, and often put to themselves, By what authority do I these things? For how can men preach except they be sent? Or how can they act with comfort, or confidence, or hope of success, except they be authorized? Jer 23:32.
II. How he effectually ran them aground, and embarrassed them, with this question, "What are your thoughts concerning the baptism of John? Was it from heaven, or of men? By what authority did John preach, and baptize, and gather disciples? Answer me, Mar 11:30. Deal fairly and ingenuously, and give a categorical answer, one way or the other." By this resolve of their question into this, our Saviour intimates how near akin his doctrine and baptism were to John's; they had the same original, and the same design and tendency - to introduce the gospel kingdom. Christ might with the better grace put this question to them, because they had sent a committee of their own house to examine John, Joh 1:19. "Now," saith Christ, "what was the result of your enquiries concerning him?"
They knew what they thought of this question; they could not but think that John Baptist was a man sent of God. But the difficulty was, what they should say to it now. Men that oblige not themselves to speak as they think (which is a certain rule) cannot avoid perplexing themselves thus.
1.If they own the baptism of John to be from heaven, as really it was, they shame themselves; for Christ will presently turn it upon them, Why did ye not then believe him, and receive his baptism? They could not bear that Christ should say this, but they could bear it that their own consciences should say so, because they had an art of stifling and silencing them, and because what conscience said, though it might gall and grate them a little, would not shame them; and then they would do well enough, who looked no further than Saul's care, when he was convicted, Honour me now before this people, Sa1 15:30.
2.If they say, "It is of men, he was not sent of God, but his doctrine and baptism were inventions of his own," they expose themselves, the people will be ready to do them a mischief, or a least clamour upon them; for all men counted John that he was a prophet indeed, and therefore they could not bear that he should be reflected on. Note, There is a carnal slavish fear, which not only wicked subjects but wicked rulers likewise are liable to, which God makes use of as a means to keep the world in some order, and to suppress violence, that it shall not always grow up into a rod of wickedness. Now by this dilemma to which Christ brought them, (1.) They were confounded and baffled, and forced to make a dishonourable retreat; to pretend ignorance - We cannot tell (and that was mortification enough to those proud men), but really to discover the greatest malice and wilfulness. What Christ did by his wisdom, we must labour to do by our well doing - put to silence the ignorance of foolish men, Pe1 2:15. (2.) Christ came off with honour, and justified himself in refusing to give them an answer to their imperious demand; Neither tell I you by what authority I do these things. They did not deserve to be told; for it was plain that they contended not for truth, but victory; nor did he need to tell them, for the works which he did, told them plainly that he had authority from God to do what he did; since no man could do those miracles which he did unless God were with him. Let them wait but three or four days, and his resurrection shall tell them who gave him his authority, for by that he will be declared to be the Son of God with power, as by their rejecting of him, notwithstanding, they will be declared to be the enemies of God.
They envied the Lamp, and were in the dark, wherefore it is said, I have ordained a lamp for mine anointed; his enemies will I clothe with shame. (Ps. 132:17, 18) There follows: And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.
Fearing a stoning, but fearing more an admission of the truth, they answered the truth with a lie, reminiscent of the Scripture: “injustice has lied within herself.” For they said, “We know not.” And because they had shut themselves up against him, by asserting that they did not know what they knew, the Lord did not open up to them because they did not knock. For it has been said, “Knock and it will be opened to you.” But they not only had not knocked that it might be opened, but by their denial they barricaded the door itself against themselves. And the Lord said to them, “Neither do I tell you by what authority I do these things.”
(ubi sup.) And indeed, when they say, By what authority doest thou these things, they doubt its being the power of God, and wish it to be understood that what He did was the devil's work. When they add also, Who gave thee this authority, they evidently deny that He is the Son of God, since they believe that He works miracles, not by His own but by another's power.
(ubi sup.) The Lord might indeed have confuted the cavils of his tempters by a direct answer, but prudently puts them a question, that they might be condemned either by their silence or their speaking, which is evident from what is added, And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? As if He had said, He whom you confess to have had his prophecy from heaven bore testimony of Me, and ye have heard from him, by what authority I do these things. It goes on: But if we shall say, Of men; they feared the people. They saw then that whatever they answered, they should fall into a snare; fearing to be stoned, they feared still more the confession of the truth. Wherefore it goes on: And they answered and said unto Jesus, We cannot tell.
(ubi sup.) As if He had said, I will not tell you what I know, since ye will not confess what ye know. Further, we must observe that knowledge is hidden from those who seek it, principally for two reasons, namely, when he who seeks for it either has not sufficient capacity to understand what he seeks for, or when through contempt for the truth, or some other reason, he is unworthy of having that for which he seeks opened to him.
And when he was walking in the temple, the chief priests, and the scribes, and the elders came to him and said to him: "By what authority do you do these things? And who gave you this authority to do these things?" In various ways they raise the same calumny as before, when they said: "He casts out demons by Beelzebub, the prince of demons." For when they say, "By what authority do you do these things?" they doubt the power of God, and want it to be understood that what he does is by the power of the devil. Also adding: "Who gave you this authority?" most openly they deny the Son of God, whom they think performs signs not by his own power, but by that of others.
They were angry with the Lord, for having cast out of the temple those who had made it a place of merchandize, and therefore they come up to Him, to question and tempt Him. Wherefore it is said: 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, and say unto him, By what authority doest thou these things? and who gave thee authority to do these things? As if they had said, Who art thou that doest these things? Dost thou make thyself a doctor, and ordain thyself Chief Priest?
Further, they said this, thinking to bring Him to judgment, so that if He said, by mine own power, they might lay hold upon Him; but if He said, by the power of another, they might make the people leave Him, for they believed Him to be God. But the Lord asks them concerning John, not without a reason, nor in a sophistical way, but because John had borne witness of Him. Wherefore there follows: And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. The baptism of John, was it from heaven, or of men? answer me.
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SUMMARY
Mark 11:28 captures the pivotal moment when the chief priests, scribes, and elders directly confront Jesus in the Temple courts, demanding to know the source of His authority for His recent actions, particularly the cleansing of the Temple. This interrogation serves as a direct challenge to His messianic claims and a strategic attempt by the religious establishment to undermine His influence and legitimacy among the people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 11:28 employs several significant literary devices. The most prominent is Interrogation, as the entire verse consists of two direct questions posed by the religious leaders. This serves to immediately establish a confrontational tone and highlight the central conflict over authority. The questions themselves function as a Rhetorical Trap, designed not to elicit genuine information but to corner Jesus, forcing Him to make a statement that could be used against Him, whether for blasphemy or sedition. The Repetition of the phrase "authority" (exousía) and "do these things" (poiéō taûta) emphasizes the core issue at stake—the legitimacy and source of Jesus' actions. This repetition underscores the leaders' obsession with formal authorization and their inability to recognize inherent divine power.
THEOLOGICAL AND THEMATIC CONNECTIONS
The interrogation of Jesus' authority in Mark 11:28 is a profound theological moment, highlighting the clash between human-derived religious power and divine, inherent authority. The religious leaders, steeped in tradition and institutional hierarchy, could not conceive of authority that did not originate from their established systems or human appointment. Jesus, however, operated with an authority that stemmed directly from His divine nature and His unique relationship with God the Father. This confrontation foreshadows the ultimate rejection of Jesus by the religious establishment, who prioritized their power and traditions over the truth of God's revelation in Christ. It underscores the biblical principle that true authority in God's kingdom is not conferred by human institutions but flows from God Himself, often manifested in ways that challenge human expectations and established norms.
REFLECTION AND APPLICATION
The challenge to Jesus' authority in Mark 11:28 resonates deeply with contemporary life, inviting us to reflect on the nature of true authority and where we place our trust. In a world saturated with competing claims to truth and power, discerning genuine authority is paramount. This passage reminds us that authentic spiritual authority does not always conform to human expectations, institutional credentials, or popular acclaim. Instead, it is often characterized by humility, service, and a radical commitment to God's will, as exemplified by Jesus. For believers, recognizing Jesus' inherent divine authority strengthens our faith, assuring us that His teachings are truth, His commands are righteous, and His power is absolute. It calls us to examine the sources of authority we permit in our own lives, ensuring that our ultimate allegiance is to Christ, who acts with perfect wisdom and divine right, rather than to human systems or fleeting trends.
Questions for Reflection
FAQ
Why were the religious leaders so concerned about Jesus' authority?
Answer: The religious leaders were deeply concerned about Jesus' authority because His actions, particularly the cleansing of the Temple (Mark 11:15-17), directly challenged their control, power, and theological interpretations. The Temple was their domain, and Jesus' disruptive acts were seen as a usurpation of their jurisdiction. Furthermore, His growing popularity and claims implicitly threatened their standing with the Roman authorities, who maintained peace by allowing the Jewish leadership to manage religious affairs. They sought to discredit Him by demanding to know the source of His "authority" (exousía), hoping to trap Him into a statement that could be used for accusations of blasphemy or sedition. Their question was a strategic attempt to delegitimize Him in the eyes of the people and the Roman government.
CHRIST-CENTERED FULFILLMENT
Mark 11:28, with its pointed question about Jesus' authority, finds its profound Christ-centered fulfillment in the New Testament's consistent portrayal of Jesus as the Son of God, who possesses all authority by divine right. The leaders' demand, "By what authority doest thou these things? and who gave thee this authority to do these things?" is ultimately answered by the resurrection and ascension of Christ. After His resurrection, Jesus explicitly declares, "All authority in heaven and on earth has been given to me" (Matthew 28:18). This is not a delegated authority in the human sense, but a declaration of His inherent divine power, now fully manifested and acknowledged. The One who was questioned by the earthly religious powers is revealed as the One to whom all power belongs, the very Word of God through whom all things were made (John 1:1-3). His authority to cleanse the Temple, teach, heal, forgive sins (Mark 2:10), and ultimately lay down His life and take it up again (John 10:18) stems not from any human source, but from His unique identity as God incarnate. Thus, the challenge in Mark 11:28 serves to highlight the incomprehensible depth of Christ's true authority, which transcends all earthly power structures and culminates in His cosmic reign as Lord over all.