For the Love of God, Volume 1/February 8
From Gospel Translations
Genesis 41; Mark 11; Job 7; Romans 11
THE EXCHANGE BETWEEN Jesus and some of his opponents, reported in Mark 11:27-33, is one of the strangest in the four Gospels. Jesus ducks their crucial question by asking one of his own, one that they cannot answer for political reasons. Why doesn’t Jesus respond in a straightforward manner? Doesn’t this sound a little like brinkmanship, or, worse, a petty jockeying for power and one-upmanship?
At one level, the question of the chief priests, the teachers of the law, and the elders was entirely legitimate. By what authority does Jesus clear the temple courts, accept the accolades of countless thousands as he is ushered into Jerusalem on a donkey, and preach with robust confidence? His is not the authority of the rabbinic schools, nor of those who hold high ecclesiastical and political office. So what kind of authority is it?
How might Jesus have responded? If he said he was simply doing these things on his own, he would sound presumptuous and arrogant. He could not name an adequate earthly authority. If he insisted that everything he said and did were the words and deeds of God, they could have had him up on a blasphemy charge. It is not obvious what true answer he might have given them that would have simultaneously satisfied them and preserved his own safety.
So Jesus tells them, in effect, that he will answer their question if they will answer one of his: “John’s baptism—was it from heaven, or from men? Tell me!” (11:30). His interlocutors weigh their possible answers on the basis of political expediency. If they say, “From heaven,” they reflect, he will condemn them for not becoming disciples of John. Worse, they cannot fail to see that this is also a setup for the answer to their question. For after all, John the Baptist pointed to Jesus. If they acknowledge that John’s ministry is anchored in heaven, and John pointed to Jesus, then Jesus has answered their question; his ministry, too, must have heaven’s sanction behind it. But if they say, “From men,” they will lose face with the people who cherished John. So they say nothing, and forfeit their right to hear an answer from Jesus (11:31).
A pair of pastoral implications flow from this exchange. The first is that some people cannot penetrate to Jesus’ true identity and ministry, even when they ask questions that seem to be penetrating, because in reality their minds are made up, and all they are really looking for is ammunition to destroy him. The second is that sometimes a wise answer is an indirect one that avoids traps while exposing the two-faced perversity of the interlocutor. While Christians should normally be forthright, we should never be naive.