11:27–33 With this incident we are introduced to a longer passage concerned with Jesus’ conflict with the authorities in Jerusalem (11:27–12:44). The Jewish leaders demand to know the nature of the authority by which Jesus does his works (vv. 27–28). The these things (v. 28) about which Jesus is questioned are no doubt his attack on the temple business and his condemnation of the priestly leaders described in 11:15–19. From the standpoint of the Jewish leaders, it is a matter of reproaching this arrogant Galilean for his daring to criticize the august position of the high priest. From the standpoint of Mark, it is another example of people confronted with Jesus’ authority being unable (and unwilling) to perceive the true nature of his mission.
The authority of Jesus is a major theme in Mark (cf. 1:22, 27; 2:10; 3:15; 6:7); indeed, it is another way of referring to who Jesus really is. The demand of the Jewish leaders in 11:28 is, however, not sincere, and is only an attempt to intimidate Jesus. This is why he refuses to deal with their demand. They have shown by their failure to recognize God’s prophetic call to repentance in the ministry of John the Baptist (v. 31) that they do not really want to be confronted with God’s revelation.
In Jesus’ demand that the Jewish leaders take a stand about John the Baptist, we have an explanation of why Mark’s Gospel begins with John’s ministry (1:1–8). John was seen by Jesus and by Mark as the prophetic herald of the coming salvation and judgment that Jesus’ ministry brought for Israel and for the whole world. This linking of John and Jesus is reflected also in the saying about Elijah in 9:10–13, which identifies John as the herald of the time of redemption and connects his execution with Jesus’ own death.
In the parable immediately following, Jesus likens Israel to a vineyard under the care of tenants and refers to servants sent to them who are mistreated and rejected. As we will see in the discussion of this parable, these servants are to be understood as the prophets of the OT, among whom John is grouped (11:32). This confrontation between Jesus and the Jewish leaders is, in other words, a vivid example of their characteristic rejection of God’s prophets that Jesus condemns in 12:1–12. From this point in the narrative, there is only growing tension between Jesus and the Jewish authorities, which eventually leads to his arrest, trial, and execution. For Mark’s readers, this incident demonstrates that the reason for Jesus’ rejection was a spiritual blindness, not just to Jesus, but to John and all the other servants sent by God to prepare Israel for Jesus.
Additional Notes
11:27 Chief priests, the teachers of the law and the elders: These are the same figures mentioned in Jesus’ prediction of his execution in 8:31 (cf. 9:31; 10:33). These people were the main groups represented on the high council of the Jews (the Sanhedrin).
11:28 What authority: The term authority here and in vv. 29–33 is also found in 1:22, 27; 2:10; 3:15; 6:7 (see also 13:34). Its frequent usage in Mark makes it an important theological term.
11:32 But if we say, “From men …”: Mark does not complete the sentence. Instead he gives a comment (the last part of v. 32) that indicates their reason for saying nothing.
11:33 We don‘t know is presented as a lie. Jesus’ response makes this plain. It is not that they do not know; they do not wish to acknowledge the possibility that God really authorized John to summon the nation and its leaders to repentance.