Mark Chapter 11
Jesus Comes to Jerusalem
A. The Triumphal Entry
(Mark 11:1–6) Preparation for the Entry.
“Now when they drew near Jerusalem, to Bethphage and Bethany, at the Mount of Olives, He sent two of His disciples; and He said to them, ‘Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat. Loose it and bring it. And if anyone says to you, “Why are you doing this?” say, “The Lord has need of it,” and immediately he will send it here.’ So they went their way, and found the colt tied by the door outside on the street, and they loosed it. But some of those who stood there said to them, ‘What are you doing, loosing the colt?’ And they spoke to them just as Jesus had commanded. So they let them go.” (Mark 11:1–6 NKJV)
a. Now when they drew near Jerusalem: If Mark’s Gospel stood alone, one might think this was Jesus’ first visit to Jerusalem. Yet the Gospel of John records multiple journeys by Jesus to the city in obedience to the Law, which required Jewish men to attend the great feasts. As John 2:13 says, “Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem.” Likewise, John 5:1 notes, “After this there was a feast of the Jews, and Jesus went up to Jerusalem.” These repeated journeys show His devotion to the Law and His fulfillment of all righteousness.
b. At the Mount of Olives, He sent two of His disciples: The Mount of Olives stands east of Jerusalem and holds prophetic significance. Zechariah 14:4 declares, “And in that day His feet will stand on the Mount of Olives, which faces Jerusalem on the east. And the Mount of Olives shall be split in two, from east to west, making a very large valley.” Jesus’ approach from this location highlights His role in fulfilling messianic prophecy. His sending of two disciples demonstrates deliberate preparation, for His final week was ordained by God and nothing was left to chance.
c. You will find a colt tied, on which no one has sat: Jesus chose to ride a colt, not a warhorse, nor to come on foot as an ordinary pilgrim. In the culture of that day, a king entering a city on a horse signified war, while a colt or donkey signified peace. This fulfills Zechariah 9:9, which says, “Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey.” The people expected a military Messiah, but Jesus came as the suffering Servant, bringing peace and offering Himself for their sins.
i. The rabbis debated how Messiah would come. Daniel 7:13 describes, “I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven!” From this, some expected a majestic and conquering Messiah. Others looked to Zechariah 9:9 and anticipated a humble arrival. In order to reconcile these passages, some rabbis concluded that Messiah would come lowly if Israel were unworthy, and in glory if Israel were righteous. Believing themselves righteous, many only looked for the conquering king.
ii. On which no one has sat: The colt was unbroken, yet Jesus, the Creator, had authority over all creation. Just as the winds and sea obeyed Him (Mark 4:39), so this colt submitted to Him. Psalm 8:6 says, “You have made him to have dominion over the works of Your hands; You have put all things under his feet.” The submission of this animal testifies to His divine authority.
d. They spoke to them just as Jesus had commanded. So they let them go: The disciples found matters exactly as Jesus described. His omniscience is revealed here, for He knew where the colt would be, that it had never been ridden, and how the owners would respond. This moment shows not only divine foresight but also the cooperation of hearts already prepared by God’s providence. The phrase, “The Lord has need of it,” carried authority and was sufficient explanation.
(Mark 11:7–11) Praise for Jesus.
“Then they brought the colt to Jesus and threw their clothes on it, and He sat on it. And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road. Then those who went before and those who followed cried out, saying:
‘Hosanna!
“Blessed is He who comes in the name of the Lord!”
Blessed is the kingdom of our father David
That comes in the name of the Lord!
Hosanna in the highest!’
And Jesus went into Jerusalem and into the temple. So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve.” (Mark 11:7–11 NKJV)
a. And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road: This act of spreading garments and branches symbolized submission and honor. It was a recognition, at least outwardly, of Jesus as King. In 2 Kings 9:13, when Jehu was anointed king, the people “each man hastened to take his garment and put it under him on the top of the steps; and they blew trumpets, saying, ‘Jehu is king!’” In like manner, the crowds gave Jesus royal honor. This was unusual, for much of His ministry was marked by rejection, misunderstanding, or shallow crowds who followed Him only for miracles. Yet here, for this brief moment, the multitude exalted Him openly as Messiah. Their willingness to lay down clothing—an expensive possession in that time—shows the extravagance of their praise.
i. Branches were also used in the Feast of Tabernacles, when Israel celebrated God’s provision in the wilderness. Leviticus 23:40 says, “And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before the Lord your God for seven days.” By cutting down branches and spreading them before Christ, the people unknowingly proclaimed Him as the One who tabernacled among them (John 1:14), the fulfillment of God’s presence with His people.
b. Then those who went before and those who followed cried out, saying: “Hosanna! ‘Blessed is He who comes in the name of the Lord!’”: The cry “Hosanna” literally means “Save now, we pray.” It comes from Psalm 118:25–26, which says, “Save now, I pray, O Lord; O Lord, I pray, send now prosperity. Blessed is he who comes in the name of the Lord! We have blessed you from the house of the Lord.” By using this Psalm, the people were quoting a Messianic text that celebrated God’s deliverance.
i. This marked a turning point in Jesus’ ministry, for throughout most of His public life He avoided and even forbade open proclamations of His Messiahship (see Mark 1:44; 8:30). But now, as His hour had come, He openly accepted public adoration. When the Pharisees objected, Luke 19:39–40 records, “And some of the Pharisees called to Him from the crowd, ‘Teacher, rebuke Your disciples.’ But He answered and said to them, ‘I tell you that if these should keep silent, the stones would immediately cry out.’” Creation itself longed for this moment of rightful acknowledgment of the King.
ii. Their praise was Scriptural, but it was also short-lived. The same voices crying “Hosanna” would soon be swayed to cry “Crucify Him!” (Mark 15:13–14). This reminds us that true worship must be rooted in Spirit and truth (John 4:24), not merely in outward emotion or temporary excitement.
iii. This entry was unlike the “triumphs” of Rome. A Roman general was granted a triumph after a decisive victory in which he had slain at least 5,000 enemies. His parade displayed captives, treasures, and military power, with the general riding in a golden chariot drawn by warhorses, and incense burned in his honor. Jesus, by contrast, rode into Jerusalem not as a military conqueror but as the Prince of Peace on a borrowed colt, surrounded not by soldiers but by common people waving branches. His triumph was not over Rome but over sin and death. Colossians 2:15 declares, “Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.”
c. And Jesus went into Jerusalem and into the temple. So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve: His destination was not the Roman garrison or palace, but the temple—the center of worship. Malachi 3:1–2 had foretold this: “‘Behold, I send My messenger, and he will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, even the Messenger of the covenant, in whom you delight. Behold, He is coming,’ says the Lord of hosts. But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like launderer’s soap.” Jesus’ inspection of the temple set the stage for His cleansing it the next day.
i. His courage is again evident, for John 11:57 says, “Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.” Despite this, Jesus entered Jerusalem publicly and directly, fulfilling prophecy without fear. He demonstrated that His life was laid down voluntarily, not taken from Him (John 10:18).
B. The Lesson of the Fig Tree
(Mark 11:12–14) Jesus curses a fig tree.
“Now the next day, when they had come out from Bethany, He was hungry. And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it. When He came to it, He found nothing but leaves, for it was not the season for figs. In response Jesus said to it, ‘Let no one eat fruit from you ever again.’ And His disciples heard it.” (Mark 11:12–14 NKJV)
a. Seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it: The fig tree was a living parable. In that region, fig trees commonly produced small, edible buds known as “early figs” at the same time as their leaves. The presence of leaves should have indicated at least the promise of fruit, even if the main harvest season had not yet arrived. Yet when Jesus approached, there was nothing but leaves. This revealed a picture of fruitless pretense, of outward show without inward substance.
i. The text says, “for it was not the season for figs.” This does not mean that Jesus expected ripe figs out of season. Rather, the tree’s leafy display falsely suggested fruitfulness. A tree without leaves made no promise of figs, but this tree advertised fruit and bore none. Thus, its sin was hypocrisy.
ii. In the same way, Israel displayed outward religiosity—temple rituals, sacrifices, festivals, and prayers—but lacked the true fruit of repentance and faith. John the Baptist had already warned of this in Matthew 3:10, “And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.”
iii. There were many trees without leaves, and these were not cursed. There were also trees without fruit because their season had not yet arrived, and they too were not cursed. This particular tree alone drew Christ’s judgment because its leaves proclaimed promise while producing nothing.
b. In response Jesus said to it, “Let no one eat fruit from you ever again”: This act was not petty frustration but a prophetic symbol of judgment. Just as the tree was condemned for its hypocrisy, so Israel faced judgment for having the outward appearance of devotion without the fruit of righteousness. Hosea 9:16 gives a parallel warning about Israel: “Ephraim is stricken, their root is dried up; they shall bear no fruit. Yes, were they to bear, I would kill their beloved children.” The curse pointed beyond the tree to a nation under divine assessment.
i. This is the only miracle of Jesus that is destructive in nature, and this makes it especially significant. Every other miracle of Christ brought life, healing, provision, or blessing. This one was an acted parable of judgment, revealing God’s displeasure with spiritual barrenness.
ii. The lesson is that profession without fruit is unacceptable to God. Talk without walk, leaves without fruit, and form without power are abominations in His sight. James 2:17 says, “Thus also faith by itself, if it does not have works, is dead.” Genuine faith produces visible fruit in the believer’s life.
iii. The fig tree becomes a warning against hypocrisy, both personal and corporate. Just as Israel was judged for rejecting their Messiah while maintaining religious appearance, so the church is warned not to become a barren tree. In John 15:6, Jesus declared, “If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.”
iv. The destructive miracle also foreshadows the coming judgment upon Jerusalem and the temple. Within a generation, in A.D. 70, Rome would destroy the city, and Israel’s outward system of worship would be cut down, leaving only the remnant who bore true fruit in Christ.
(Mark 11:15–19) The Temple Cleansed
“So they came to Jerusalem. Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. And He would not allow anyone to carry wares through the temple. Then He taught, saying to them, ‘Is it not written, “My house shall be called a house of prayer for all nations”? But you have made it a “den of thieves.”’ And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching. When evening had come, He went out of the city.” (Mark 11:15–19 NKJV)
a. Then Jesus went into the temple and began to drive out those who bought and sold in the temple: The temple courts had been corrupted into a marketplace where pilgrims were exploited in the name of worship. This commerce took place with the approval of the religious leaders, who profited from the trade. Pilgrims arriving for Passover were required to purchase animals for sacrifice. While animals could be brought from outside, priests often disqualified them, forcing people to buy “approved” animals at inflated prices. Those who came to worship were thus robbed under the guise of religion.
i. Every Jewish male was required to pay a yearly temple tax, equivalent to about two days’ wages. This tax had to be paid in the special Tyrian silver coin, free from images deemed idolatrous. Money changers capitalized on this requirement by charging exorbitant fees for exchange. What was intended as an act of devotion became a means of financial exploitation.
ii. Jesus’ cleansing of the temple was not simply about commercial corruption but about the defilement of worship. Worship that had been intended to exalt God and provide access to Him had been turned into a system of greed and oppression. This judgment act declared that God will not tolerate worship tainted by corruption and hypocrisy.
b. Those who bought and sold in the temple: This commerce took place in the Court of the Gentiles, the only section of the temple available to non-Jews for prayer and worship. By filling this area with noisy trade, haggling, and dishonest scales, the leaders had effectively excluded Gentiles from seeking the Lord. God had declared through Isaiah 56:7, “Even them I will bring to My holy mountain, and make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be accepted on My altar; for My house shall be called a house of prayer for all nations.” Instead of providing access to God, Israel’s leaders had built barriers of greed.
i. Jesus rebuked them with the words of Jeremiah 7:11, “Has this house, which is called by My name, become a den of thieves in your eyes? Behold, I, even I, have seen it,” says the Lord. A “den of thieves” is not the place where theft is committed, but the place where thieves retreat for safety after committing their crimes. By turning the temple into such a den, the leaders made it a sanctuary for their sin rather than for God’s glory.
ii. This event reveals Christ’s holy zeal for pure worship. Psalm 69:9 says, “Because zeal for Your house has eaten me up, and the reproaches of those who reproach You have fallen on me.” Jesus was not acting in uncontrolled anger but in righteous indignation, fulfilling Scripture and setting in motion His final confrontation with the corrupt religious system.
c. And the scribes and chief priests heard it and sought how they might destroy Him: The cleansing of the temple struck directly at the power and profit of the religious leaders. They feared Him, not because of reverence, but because the crowds admired Him. His authority exposed their hypocrisy and their grip on the people’s worship. Just as John 3:19 says, “And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil,” the leaders sought to extinguish the Light rather than repent.
d. When evening had come, He went out of the city: Though He acted with authority, Jesus did not remain in the city that night. He withdrew to Bethany with His disciples. This retreat reminds us that His timing was perfectly orchestrated. He would confront His enemies directly, but only according to the Father’s plan, not theirs. His hour was not to be rushed, for He came to die on Passover as the true Lamb of God.
(Mark 11:20–24) Return to the Cursed Fig Tree
“Now in the morning, as they passed by, they saw the fig tree dried up from the roots. And Peter, remembering, said to Him, ‘Rabbi, look! The fig tree which You cursed has withered away.’ So Jesus answered and said to them, ‘Have faith in God. For assuredly, I say to you, whoever says to this mountain, “Be removed and be cast into the sea,” and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says. Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.’” (Mark 11:20–24 NKJV)
a. As they passed by, they saw the fig tree dried up from the roots: The cursing of the fig tree was not a mere symbolic act; it was a prophetic judgment that visibly manifested the principle of spiritual barrenness. The fact that it withered from the roots demonstrates that the judgment was not superficial but complete and irreversible. The roots signify the very source of life. Outward leaves and appearances can mask barrenness for a time, but when God judges, He cuts to the root. Matthew 15:13 says, “But He answered and said, ‘Every plant which My heavenly Father has not planted will be uprooted.’”
i. The disciples would later connect this with the future judgment of Israel as a nation. Outward religious rituals could not save them from rejection of the Messiah. Within one generation, the temple itself would be destroyed, leaving only Christ as the true vine in whom fruit can be borne (John 15:5).
b. Have faith in God: Peter’s astonishment became the occasion for Jesus to teach on the power of faith-filled prayer. Faith is not mere optimism, self-confidence, or trust in circumstances; it is confidence in God Himself. Hebrews 11:6 declares, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” Faith believes in God’s reality and trusts His promises.
i. The phrase “Have faith in God” cannot be taken to mean “have God’s faith” or “the faith of God.” The Greek construction makes God the object of faith, not the possessor of faith. Romans 3:22 explains, “Even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference.” The focus of biblical faith is always God as the object, not faith in itself or a mystical force.
ii. The danger of misinterpretation lies in turning faith into a form of self-reliance. Faith in faith is empty, but faith in God is grounded in His character and promises. The disciples were being called to trust the God who had power over creation, nations, and even their own ministry challenges.
c. Whoever says to this mountain, “Be removed and be cast into the sea”: The “mountain” is a figure of speech for obstacles and overwhelming problems. The Jews often used this as a vivid phrase for seemingly insurmountable difficulties. Zechariah 4:7 provides a similar prophetic picture: “‘Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone with shouts of “Grace, grace to it!”’” Just as God leveled mountains for Zerubbabel in rebuilding the temple, so faith in God could overcome any obstacle faced by the disciples.
i. Jesus’ words should not be twisted into a blank check for selfish desire. James 4:3 warns, “You ask and do not receive, because you ask amiss, that you may spend it on your pleasures.” The faith Jesus describes is rooted in God’s will and aligned with His purposes. First John 5:14–15 confirms this balance: “Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.”
ii. The lesson for the disciples was that God’s power is not limited by human obstacles. The barren fig tree symbolized Israel’s failure, but mountains of impossibility would not hinder those who prayed with true faith in God.
d. Whatever things you ask when you pray, believe that you receive them, and you will have them: Jesus linked faith to prayer. The promise is not that every prayer will be answered according to human desire, but that God answers the prayer of faith in accordance with His will. Mark’s phrasing emphasizes confidence in prayer, for faith approaches God expecting Him to act.
i. Prayer must never be mechanical, superstitious, or presumptuous. Faith in prayer is not about “working up” feelings or convincing oneself of an outcome. True prayer is grounded in the promises of God and His revealed will. Psalm 37:4 reminds us, “Delight yourself also in the Lord, and He shall give you the desires of your heart.” When our delight is in Him, our desires align with His purposes, and our prayers reflect His will.
ii. The barren fig tree had been an acted parable of fruitless profession. Now the withered tree became an object lesson of the power of fruitful prayer. The contrast is deliberate: mere appearance without fruit is judged, but faith expressed in prayer is rewarded.
(Mark 11:25–26) Prayer and Forgiveness
“And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses. But if you do not forgive, neither will your Father in heaven forgive your trespasses.” (Mark 11:25–26 NKJV)
a. Whenever you stand praying, if you have anything against anyone, forgive him: Jesus connected prayer with forgiveness because the condition of the heart before God determines the effectiveness of prayer. A lack of faith is one obstacle to answered prayer, but so is an unforgiving spirit. Prayer cannot rise unhindered to heaven when bitterness and resentment remain unconfessed in the heart. Psalm 66:18 states, “If I regard iniquity in my heart, the Lord will not hear.” Just as faith lays hold of God’s promises, forgiveness reflects God’s character and maintains fellowship with Him.
i. Jesus’ words highlight the depth of faith required to forgive. Sometimes forgiving someone who has wounded us is a greater obstacle than moving mountains. Yet faith in God makes such forgiveness possible. Colossians 3:13 instructs, “Bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do.” To forgive is not to minimize sin but to release the debt to God and trust Him for justice.
b. Whenever you stand praying, if you have anything against anyone: Prayer in Jewish practice was often conducted standing, with hands lifted to heaven (see Luke 18:11–13). Jesus’ instruction means that at the very moment of prayer, if the Spirit convicts of bitterness or unreconciled relationships, we are to forgive immediately. Religious duties or spiritual exercises cannot substitute for right relationships. Jesus taught in Matthew 5:23–24, “Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.” Reconciliation must precede worship, for love of God and love of neighbor cannot be divided.
i. Paul echoed this principle in Romans 12:18, “If it is possible, as much as depends on you, live peaceably with all men.” While reconciliation may not always be achieved, forgiveness must always be extended from the heart. In this way, prayer is both vertical (to God) and horizontal (toward others).
c. If you do not forgive, neither will your Father in heaven forgive your trespasses: This solemn warning underscores the seriousness of forgiveness. Those who have truly experienced the forgiveness of God cannot persist in withholding forgiveness from others. Jesus illustrated this in the parable of the unforgiving servant in Matthew 18:32–35: “Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.”
i. Forgiveness is not the condition for earning God’s pardon but the evidence that one has received it. An unforgiving heart calls into question whether a person has truly understood the grace of God. Ephesians 4:32 exhorts believers, “And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you.” To withhold forgiveness is to deny in practice what we claim to believe about the gospel.
C. By What Authority?
(Mark 11:27–28) The Religious Leaders Question Jesus
“Then they came again to Jerusalem. And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him. And they said to Him, ‘By what authority are You doing these things? And who gave You this authority to do these things?’” (Mark 11:27–28 NKJV)
a. As He was walking in the temple, the chief priests, the scribes, and the elders came to Him: The setting is once again the temple precincts, the very center of Jewish religious life, where sacrifices were offered, and where the presence of God was symbolically represented. It was also the place Jesus had just cleansed, driving out those who bought and sold within it, declaring, “Is it not written, ‘My house shall be called a house of prayer for all nations’? But you have made it a ‘den of thieves.’” (Mark 11:17 NKJV). This bold act directly challenged the authority and financial interests of the religious establishment.
The chief priests, scribes, and elders represented the Sanhedrin, the ruling council of Israel. Together they formed a delegation of the highest religious authority in the nation, confronting Jesus as a united front. Their approach was not out of genuine spiritual concern but out of hostility, for His actions had exposed their corruption and threatened their power. Jesus was not seeking a debate, but rather to teach the people about God’s kingdom. Yet when confronted, He was more than capable of exposing their hypocrisy. This moment fulfills what John later describes: “He came to His own, and His own did not receive Him.” (John 1:11 NKJV).
b. By what authority are You doing these things? Their question was not innocent curiosity, but a trap designed to discredit Jesus before the crowds. Authority was everything in Jewish life. A rabbi did not speak on his own, but always quoted his teacher or school. Prophets claimed divine commission. Priests acted under the authority of the Law of Moses. For Jesus to act independently, overturning tables, silencing critics, and teaching as if He Himself carried God’s authority, was viewed as dangerous and subversive.
His bold cleansing of the temple, His authoritative teaching, and His claim that faith could move mountains (Mark 11:23) all indicated divine authority. Yet the leaders wanted Him to state plainly the source of His authority so they could accuse Him of blasphemy. Their question was ultimately, “Who gave You permission to act as if You were God?” What they refused to recognize is that His authority came directly from the Father. In John 5:19 Jesus said, “Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.”
This confrontation underscores the courage of Jesus. Knowing that His enemies sought to destroy Him, He nevertheless entered Jerusalem and continued His ministry without fear. His authority was not derived from men, but from His identity as the eternal Son of God. As Matthew 28:18 later records after His resurrection, “And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth.’”
(Mark 11:29–33) Jesus Answers Their Question With a Question
“But Jesus answered and said to them, ‘I also will ask you one question; then answer Me, and I will tell you by what authority I do these things: The baptism of John, was it from heaven or from men? Answer Me.’ And they reasoned among themselves, saying, ‘If we say, “From heaven,” He will say, “Why then did you not believe him?” But if we say, “From men”—they feared the people, for all counted John to have been a prophet indeed. So they answered and said to Jesus, ‘We do not know.’ And Jesus answered and said to them, ‘Neither will I tell you by what authority I do these things.’” (Mark 11:29–33 NKJV)
a. I also will ask you one question: Jesus does not sidestep their challenge but exposes their hypocrisy. By directing their attention to John the Baptist, He ties His own ministry to John’s, for John had clearly testified of Him, saying, “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29 NKJV). If John’s ministry was truly from heaven, then his testimony concerning Jesus as the Messiah must also be true. Therefore, to acknowledge John as God’s prophet was to acknowledge Jesus’ divine authority.
Jesus’ question also followed rabbinic practice. Teachers often answered questions with questions, not to evade but to reveal the deeper issue. He was pressing them to declare where they stood regarding John, and by extension, regarding Himself. Their rejection of John was already an indictment of their hardness of heart. As Luke records, “But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.” (Luke 7:30 NKJV).
i. It was not a dodge, but a direct thrust that laid bare their unbelief. To admit that John was from heaven would validate Jesus’ authority. To deny John was to risk the wrath of the people who honored him as a prophet. Thus, in exposing their inconsistency, Jesus also revealed their lack of spiritual integrity.
b. We do not know: Their answer was not ignorance, but cowardice. They refused to take a stand because truth was not their concern. They were driven by political calculations and fear of man. Proverbs 29:25 says, “The fear of man brings a snare, but whoever trusts in the Lord shall be safe.” (NKJV). These leaders were ensnared, more concerned about appearances and maintaining control than about God’s truth.
Their confession of “We do not know” showed they were unfit to judge spiritual authority. They had seen John’s ministry, heard his message of repentance, and witnessed his testimony of Jesus, but because they hardened their hearts, they were left spiritually blind. This aligns with Jesus’ earlier words: “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.” (John 9:39 NKJV).
i. Their twisting, reasoning, and maneuvering show the peril of refusing to face truth. As Barclay observed, men who refuse truth entangle themselves until they are silenced by their own duplicity. They thought themselves clever, yet in reality they revealed their spiritual bankruptcy.
c. Neither will I tell you by what authority I do these things: Jesus did not deny His authority, but He refused to reveal more truth to those who had already rejected the truth given to them. They had rejected John, they had rejected His works, and they had rejected the testimony of Scripture. Therefore, no further explanation would be given. As Proverbs 1:7 declares, “The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction.” (NKJV). Because they despised God’s wisdom, they were left without an answer.
This exchange demonstrates a crucial principle: God does not reveal deeper truth to those who reject the light they already have. Spiritual blindness grows when men refuse to yield to God’s revelation. The leaders’ unbelief and cowardice stand in contrast to those who responded to John’s call for repentance and then followed Jesus. In this, Jesus both silenced His opponents and demonstrated the just judgment of God upon hardened hearts.
