Mark 11:30

Mar 11:30 . ἀποκρίθητέ μοι , answer me; spoken in the confident tone of one who knows they cannot and will not try.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 30. See Clarke on Mr 11:27.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

30. The baptism of John] John was the most recent upholder of the validity of the prophetic order in Israel, and he had distinctly testified to the Messianic authority of our Lord (Joh_1:29-34; Joh_1:36); from whom did he receive his commission to baptize? Was it from heaven, or a mere human assumption of his own?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Gill on Mat 21:25.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 The baptism of John, was it from heaven, or of men? answer me.

Ver. 30. From heaven, or of men, answer me] So when the enemies of reformation demand what we mean by so doing, ask them what they think of that we do? Is it from heaven or of men? if from heaven, why do not they approve it? if of men, why do not they disprove it by the Scriptures? Bucer and Melancthon framed a form of reformation according to the truth of the gospel, with the approbation of the peers and states of Cullen; but the clergy, though not able to contradict it by good reason, yet rejected it with slander, and said that they had rather choose to live under the Turkish government than under a magistrate that embraced that reformation. (Melch. Ad. in Vita Bucer.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The baptism of John, was it from heaven, or from men? By the "baptism of John" our Lord means his testimony concerning himself, his doctrine, and nil his preaching. It is a synecdoche the part put for the whole. The argument is incontrovertible. It is this: "You ask from whence I derive my authority from God or from men? I in my turn ask you from whom did John the Baptist derive his authority to baptize and to teach? from heaven or from men? If he had it from God, as all will confess, then I too have the same from God; for John testified of me, saying that he was but a servant, the friend of the Bridegroom; but that I was the Messiah, the Son of God: and this too when you sent messengers to him for his special purpose, that you might know from him whether he was the Messias." (See Joh_1:20 Joh_10:41) Answer me. This is characteristic of St. Mark"s style, and of our Lord"s dignified earnestness.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

30. τὸ βάπτισμα. The most conspicuous characteristic of John’s preaching is taken as indicating his whole teaching as a reformer, just as justification by faith is taken to indicate the teaching of Luther. See on Mar 1:4.

ἐξ οὐρανοῦ. A reverent desire to avoid using the Divine Name caused the Jews to employ various expressions as equivalent, of which “Heaven,” as with ourselves, was one (Luk 15:18; Luk 15:21; Joh 3:27; Dan 4:26; 1Ma 3:18; 1Ma 4:10; 1Ma 4:24; 1Ma 4:55; 2Ma 9:20). It is freq. in the Mishna. Dalman, Words, pp. 217 f. Cf. ἄνωθεν (Joh 3:3; Joh 3:31; Joh 19:11; Jas 1:17; Jas 3:15). On the omission of the art. in such phrases see Blass § 46. 5. The second “Answer Me” is omitted by Mt. and Lk. as superfluous.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

30. Τὸ βάπτισμα Ἰωάννου, ἐξ οὐρανοῦ ἦν, ἢ ἐξ ἀνθρώπων ;—Was the baptism of John from heaven, or from men? This question of Jesus was not meeting their question with another harder one, as if he were matching his wits against theirs. But the question is on the same line as theirs, and is intended to show whether they have the same standards as he for testing the question of Divine authority. It is as if he had asked, How do you judge of such things? If Divine authority is communicated externally and through regular channels in your judgment, I have no such credentials. But if it comes inwardly and is attested by its fruits in your opinion, then you are in a condition to judge fairly of my authority. The case of John is a test of this fitness to judge the matter of Divine authority. His authority came out of the clouds, so to speak, having only an inward, not an external warrant; and his influence was owing to his restoration of the spiritual note in a fossilized, external religion. Worshippers of the external and regular see in this the mark of subjectivity, and self-constituted authority, and reject it, and the hierarchy seek to destroy it, whether in John, or Jesus, or Paul. Recognition of it on the part of the scribes and chief priests would have shown their fitness to judge the claim of Jesus.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.