Mark 11:27-33
The chief priests, and the scribes, and the elders ( ο αρχιερεις κα ο γραμματεις κα ο πρεσβυτερο ). Note the article with each separate group as in Lu 20:1 and Mt 21:23. These three classes were in the Sanhedrin. Clearly a large committee of the Sanhedrin including both Sadducees and Pharisees here confront Jesus in a formal attack upon his authority for cleansing the temple and teaching in it.By what authority ( εν ποια εξουσια ). This question in all three Gospels was a perfectly legitimate one. See on Mt 21:23-27 for discussion. Note present subjunctive here ( ινα ταυτα ποιηις ), that you keep on doing these things.
Answer me ( αποκριθητε μο ). This sharp demand for a reply is only in Mark. See also verse 29. Jesus has a right to take this turn because of John's direct relation to himself. It was not a dodge, but a home thrust that cleared the air and defined their attitude both to John and Jesus. They rejected John as they now reject Jesus.
If we say ( εαν ειπωμεν ). 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.
But should we say ( αλλα ειπωμεν ). Deliberative subjunctive with aorist active subjunctive again. It is possible to supply εαν from verse 31 and treat it as a condition as there. So Mt 21:26 and Lu 20:6. But in Mark the structure continues rugged after "from men" with anacoluthon or even aposiopesis--"they feared the people" Mark adds. Matthew has it: "We fear the multitude." Luke puts it: "all the people will stone us." All three Gospels state the popular view of John as a prophet. Mark's "verily" is οντως really, actually. They feared John though dead as much as Herod Antipas did. His martyrdom had deepened his power over the people and disrespect towards his memory now might raise a storm (Swete).
We know not ( ουκ οιδαμεν ). It was for the purpose of getting out of the trap into which they had fallen by challenging the authority of Jesus. Their self-imposed ignorance, refusal to take a stand about the Baptist who was the Forerunner of Christ, absolved Jesus from a categorical reply. But he has no notion of letting them off at this point.
Mark 12:1-12
He began to speak unto them in parables ( ηρξατο αυτοις εν παραβολαις λαλειν ). Mark's common idiom again. He does not mean that this was the beginning of Christ's use of parables (see 4:2), but simply that his teaching on this occasion took the parabolic turn. "The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them" (Bruce). Mark does not give the Parable of the Two Sons (Mt 21:28-32) nor that of the Marriage Feast of the King's Son (Mt 22:1-14). He gives here the Parable of the Wicked Husbandmen. Also in Mt 21:33-46 and Lu 20:9-19. See discussion in Matthew. Mt 21:33 calls the man "a householder" ( οικοδεσποτης ).A pit for the winepress ( υποληνιον ). Only here in the N.T. Common in the LXX and in late Greek. Matthew had ληνον, winepress. This is the vessel or trough under the winepress on the hillside to catch the juice when the grapes were trodden. The Romans called it lacus (lake) and Wycliff dalf (lake), like delved. See on Matthew for details just alike.
Husbandmen ( γεωργοις ). Workers in the ground, tillers of the soil ( εργον, γη ).
At the season ( τω καιρω ). For fruits as in the end of the sentence.
A servant ( δουλον ). Bondslave. Matthew has plural.
That he might receive ( ινα λαβη ). Purpose clause with second aorist subjunctive. Matthew has infinitive λαβειν, purpose also.
Wounded in the head ( εκεφαλιωσαν ). An old verb ( κεφαλαιω ), to bring under heads ( κεφαλη ), to summarize. Then to hit on the head. Only here in the N.T.
Beating some and killing some ( ους μεν δεροντεσ, ους δε αποκτεννυντες ). This distributive use of the demonstrative appears also in Mt 21:35 in the singular ( ον μεν, ον δε, ον δε ). Originally δερω in Homer meant to skin, flay, then to smite, to beat. Αποκτεννυντες is a μ form of the verb ( αποκτεννυμ ) and means to kill off.
A beloved son ( υιον αγαπητον ). Lu 20:13 has τον υιον τον αγαπητον. Jesus evidently has in mind the language of the Father to him at his baptism (Mr 1:11; Mt 3:17; Lu 3:22).
Last ( εσχατον ). Only in Mark. See on Mt 21:37 for discussion of "reverence."
Among themselves ( προς εαυτους ). This phrase alone in Mark. Lu 20:14 has "with one another" ( προς αλληλους ), reciprocal instead of reflexive, pronoun.
Killed him and cast him forth ( απεκτειναν αυτον, κα εξεβαλον αυτον ). Matthew and Luke reverse the order, cast forth and killed.
This scripture ( την γραφην ταυτην ). This passage of scripture (Lu 4:21; Joh 19:37; Ac 1:16). It is a quotation from Ps 118:22f. See on Mt 21:42 for discussion.
This ( αυτη ). Feminine in LXX may refer to
kephal (head) or may be due to the Hebrew original
zoth (this thing) which would be neuter τουτο in a Greek original, a translation Hebraism.
Against them ( προς αυτους ). So Luke. It was a straight shot, this parable of the Rejected Stone (12:10f.) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Mt 21:43-45). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King's Son before going (Mt 22:1-14).
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