Exegetical and Hermeneutical Commentary of Mark 11:31
And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?
Verse 31. See Clarke on Mr 11:27.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And they reasoned with themselves saying,…. Privately; perhaps, they withdrew at a little distance for a short time, and consulted among themselves what answer to return; and the amount of their reasonings were this;
if we shall say from heaven, he will say, why then did ye not believe him? that is, should they say that John had a divine commission for what he said and did, they were aware that Christ would reply, why did not ye give credit to him? and had you done so, seeing he testified of me, you would have had no occasion to have put the above question; [See comments on Mt 21:25].
Fuente: John Gill’s Exposition of the Entire Bible
If we say ( ). Third-class condition with aorist active subjunctive. The alternatives are sharply presented in their secret conclave. They see the two horns of the dilemma clearly and poignantly. They know only too well what Jesus will say in reply. They wish to break Christ’s power with the multitude, but a false step now will turn the laugh on them. They see it.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And they reasoned with themselves,” (kai dielogizonto pros heautous) “And they debated among themselves,” as priests, scribes, and elders of Israel – – -the supposed custodial keepers of the Law of Moses and the Law of God. They “goosejabbered,” disagreeing, uncertain, though in collusion against Him.
2) “Saying, If we shall say,” (legontes ean eipomen) “Repeatedly saying to themselves, among themselves, one to another, if we say,” or if we tell Him, or conclude, give our judgement that John the Baptist and his baptism were from heaven, of heaven’s origin, that won’t do.
3) “From heaven; He will say,” (eks ouranou erie) “Out of and from heaven, He will reply,” and they knew they stood on “shaky ground,” on an unstable foundation in their attitude toward John the Baptist and his baptism, even as protestantism does now, Mat 21:25.
4) “Why then did ye not believe Him?” (dia ti oun ouk episteusate auto) “Then why (on account of what reason) did you all not believe Him?” accept Him, and His message? The truth was they knew John had baptized Jesus and declared that Jesus was greater than he, and called upon men to believe in Jesus Christ and follow Him. This was their ponderous, prejudiced, formal religious dilemma, Mat 3:11-17; Mar 1:1-11; Luk 20:5.
Fuente: Garner-Howes Baptist Commentary
‘And they reasoned with themselves, saying, “If we shall say, from heaven, he will say, why then did you not believe him? But should we say from men -” – they feared the people, for all truly held John to be a prophet.’
The deputation knew what the crowds believed about this, and they did not know how to answer. So they began discussing the matter among themselves. The reasoning was probably muttered and whispered. The sudden break and words unspoken are psychologically effective. They dared not even think of the consequences of not acknowledging John as a prophet before all these people. It would infuriate them. Yet they could not admit that John was sent from God, for that would mean that they had to believe what he had said about Jesus, and would lay themselves open to the question as to why they had not believed in him. But to deny that he was —, they dared not even think of it because of the temper of the people. For the people were in an excitable state because of the feast and their confidence in the fact that John was a prophet was unquestioned. As they pondered the question they could see that the crowd were already won to Jesus’ side.
Fuente: Commentary Series on the Bible by Peter Pett
31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?
Ver. 31. See Trapp on “ Mat 21:25 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mar 11:31-32 give their inward thoughts as divined by Jesus. Their spoken answer was a simple (Mar 11:33 ).
Fuente: The Expositors Greek Testament by Robertson
with. Greek. pros. App-104. Not the same word as in Mar 11:11.
Fuente: Companion Bible Notes, Appendices and Graphics
Why: Mat 11:7-14, Mat 21:25-27, Mat 21:31, Mat 21:32, Joh 1:15, Joh 1:29, Joh 1:34, Joh 1:36, Joh 3:29-36
Reciprocal: Joh 3:27 – from Joh 8:46 – why
Fuente: The Treasury of Scripture Knowledge
Mar 11:31-32. Matthew carries out the reasoning of the rulers; but Mark puts the second part of their pondering in the form of a question: Shall we say, From men?then abruptly answers in His own words (not theirs): they feared the people; for all held John to be a prophet indeed. Luke tells that the fear of being stoned entered into the thoughts of the rulers.
Fuente: A Popular Commentary on the New Testament
The critics’ concern for their own position rather than for the truth is obvious in their refusal to answer Jesus. Clearly they rejected both John and Jesus as God’s authorized prophets. Jesus had already answered their question in a veiled way by claiming that His authority was the same as John’s. He refused to give them a more obvious answer knowing that they were trying to discredit Him. Their failure to reply to Him released Him from His promise to reply to them (Mar 11:29). Rejection of revelation shut the door on further revelation.
"In his assault on the demonic, forgiveness of sins, supremacy over Torah and temple, speech about God as Father, and grounding pronouncements about matters in which God is sovereign in his own authority, Jesus exercises an authority that is God’s prerogative. . . . Coming from anyone else it would have signaled utter madness-as it did in the eyes of his enemies. What the devout Jew saw in Torah, or perhaps in the temple, the gospels see in Jesus, for Jesus replaces Torah and temple as the locus Dei [place of God]. When questioned about the source of his authority, Jesus points to his baptism by John, wherein the voice declaring Jesus Son of God and the Spirit empowering him as servant of God confer on him the exousia [authority] of God.
"Thus in the gospel of Mark, as in John, Jesus appears as God incarnate in his bearing, speech and activity. This astonishes, baffles, and even offends his contemporaries, from his closest circles outward. The religious leaders in particular regard his laying claim to a realm that belonged properly to God as the gravest possible trespass. Jesus gives the distinct impression, however, that he is not a trespasser but is entering into his rightful property." [Note: Ibid., pp. 232-33.]