The Gospel According to Saint Mark
Mark 12
Chapter XII · Vol. IV, pp. 132–134
1 In a parable of the vineyard let out to wicked husbandmen, Christ foretelleth the reprobation of the Jews, and the calling of the Gentiles. 13 He avoideth the snare of the Pharisees and Herodians about paying tribute to Cæsar : 18 confuteth the error of the Sadducees, who denied the resurrection : 28 resolveth the scribe, who questioned of the first commandment : 35 refuteth the opinion that the scribes held of Christ : 38 bidding the people to beware of their ambition and hypocrisy : 41 and commendeth the poor widow for her two mites, above all the gifts of the rich.
1 And hea began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the wine-fat, and built a tower, and let it out to husbandmen, and went into a far country.
a Mat.21.33-46. Lu.20.9-19. Is.5.1-4. Je.2.21. Ps.80.8-15. Ca.8.11,12. Ex.xxxv.-xl. Le.i.-xxv. 1 Ki.vi.-viii. Nu.iii. iv. viii. De.1.15; 16.18. 1 Ch.xxii.-xxvii.
2 And bat the season he sent to the husbandmen ca servant, that he might receive from the husbandmen of the dfruit of the vineyard.
b Ps.1.3. Ca.8.11,12.
c 2 Ki.17.13. 2 Ch.36.15. Je.44.4. Zec.7.7. Ne.9.29. He.1.1.
4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.
6 Havingh yet therefore one son, his wellbeloved,1 he sent him also last unto them, saying, They will reverence my son.
h He.1.1,2. Jn.3.16. Ro.8.3. Ga.4.4. Jn.1.14. Lu.i. ii. iv., &c. Mat.i.-xxv. ch.i.-xiii. Jn.i.-xvi.
1 The word 'wellbeloved' is emphatic. A closer relationship—a relationship differing in kind from that existing between the Lord and the other messengers, is here intimated. Sonship implies unity of nature. Christ is the only-begotten Son.—P.
7 Buti those husbandmen said among themselves, This is the jheir; come, let us kill him, and the inheritance shall be ours.
8 And they took him, and killed him, and cast him out of the vineyard.
9 What shall therefore the lord of the vineyard do? kHe will come and destroy the husbandmen, and will give the vineyard unto others.
k Mat.21.41,43,44; 8.11,12; 12.43-45; 23.35-38; 22.7; 3.12; 24.2-34. ch.xiii. Lu.19.27,42-44; 20.15,16; 17.22-37; 21.6-33. Jn.9.39-41. Pr.1.21-32. Is.5.5-7. Da.9.26. Je.17.3. Ac.28.23-28. Le.xxvi. De.4.26,27; xxviii.-xxxii. Ro.xi. Ac.13.46,47.
10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:2
l Ps.118.22. Ac.4.11,12. Ro.9.33. 1 Pe.2.7,8. Is.28.16. Ep.2.14-22; 1.19-23. Phi.2.6-11. Mat.16.18.
2 See note on Mat. 21.42.—P.
12 Ando they sought to lay hold on him, but feared the people:3 for they knew that he had spoken the parable against them: and they left him, and went their way.
o ch.11.18,32. Mat.21.26,46. Lu.20.6,19. Jn.7.19,30.
3 See note * in first column.
13 Andp they send unto him certain of the Pharisees and of the qHerodians,4 to catch him in his words.
p Mat.22.15-22. Lu.20.20-26; 11.53,54. Ps.2.2. Je.18.18. Ec.4.4. Job 5.2. Is.29.21.
q ch.8.15. Mat.16.6.
4 The Herodians were those Jews who were attached to the family and policy of the Herods. They were less exclusive than the Pharisees, and they were inclined to make such a compromise between the Jewish law and Roman polity as might save to some extent the independence of the nation under the rule of the Herodian family. On questions of Jewish law our Lord had completely silenced the charges and cavils of the Pharisees; in the hope, therefore, of entrapping him politically, and thus bringing upon him the judicial power of the civil governor of Galilee, the Herodians assailed him.—P.
14 And when they were come, they say unto him, rMaster, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: sIs it lawful to give tribute to Cæsar,5 or not?
A.M. cir. 4037. A.D. cir. 33.
r ch.14.45. Ps.12.2; 55.21, with 2 Co.2.17. 1 Th.2.4. Ga.1.10. Ac.10.34,35.
s Ezr.4.13. Ac.5.37. Mat.17.25. Je.42.2,3,20.
5 i.e. the Roman emperor.
15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Whyt tempt ye me? Bring me a penny,6 that I may see it.
t ch.3.2; 8.11. Lu.11.16,53,54.
16 And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar's.
17 And Jesus, answering, said unto them, Renderu to Cæsar the things that are Cæsar's, and to God the things that are God's. vAnd they marvelled at him.
18 Thenx come unto him the Sadducees, which say there is no resurrection; and they asked him, saying,
19 Master, Moses wrote unto us, yIf a man's brother die, and leave his wife behind him, and leave no children, that his zbrother should take his wife, and raise up seed unto his brother.
20 Now there were seven brethren: and the first took a wife, and dying, left no seed.
21 And the second took her, and died; neither left he any seed: and the third likewise.
22 And the seven had her, and left no seed: last of all the woman died also.
23 In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.
24 And Jesus answering said unto them, Do ye not therefore err, because aye know not the scriptures,b neither cthe power of God?
a Is.8.20; 27.11; 28.9,10. Ho.4.6; 8.12. Jn.20.9,31. Ro.15.4. 2 Ti.3.15-17. Jn.5.39. Ac.17.11.
b Job 19.25. Eze.37.5-10. Da.12.2.
c Ge.17.1; 18.14. Je.32.17. ch.10.27. Lu.1.37. Ep.1.19,20. Phi.3.21.
25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are das the angels which are in heaven.
26 And as touching the dead, that they rise; have ye not read in the book of Moses, ehow in the bush7 God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?8
e Ex.3.6,16. Ac.7.32. Ge.17.7; 28.21; 32.9. Le.26.12. He.11.16, with Ro.4.17. Jn.5.21.
7 How in the bush. The construction of the Greek seems to give 'the bush' as a mark of the place in 'the book of Moses,' from which our Lord quoted, rather than as the place whence God spoke: a mode of quotation and reference natural, if not necessary, before the introduction of the artificial form of chapters and verses. See Ro. 11. 2.—C.
8 It is important in these days of scepticism to observe that our Lord brings his proof of the doctrine of the resurrection from the Pentateuch, which he ascribes to Moses as author, and whose authority he appeals to as unquestionable, because divine.—P.
28 Andh one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?
29 And Jesus answered him, The first of all the commandments is, iHear, 9O Israel; The Lord our God is one Lord:
A.M. cir. 4037. A.D. cir. 33.
i De.6.4,5; 10.12; 30.6. Pr.23.26. Mat.22.37. Lu.10.27. 1 Co.xiii. 1 Ti.1.5.
9 The difference between the quotation in Matthew (ch. 22. 35) and Mark is very instructive. Matthew wrote for the Jews, who knew the whole passage, and he therefore, for the sake of brevity, quotes but a part, to suggest the remainder. Mark, who wrote for the Gentiles, who previously knew nothing of the passage, quotes the whole; and as his record would speedily pass into the hands of polytheists, he specially introduces the Mosaic testimony to the unity of God.—C.
30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: This is the first commandment.
31 And the second is like, namely this, jThou shalt love thy neighbour as thyself. There is none other commandment greater than these.
32 And the scribe said unto him, Well, Master, thou hast said the truth: for kthere is one God; and there is none other but he:
k De.6.4; 5.7; 4.39. Is.45.5,6,14,22; 46.9. 1 Co.8.4-6.
33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, lis more than all whole burnt-offerings and sacrifices.Cited in WCF 21.1
l 1 Sa.15.22. Is.1.11-17; 58.5-7; 66.3. Je.6.20; 7.22,23. Ho.6.6. Am.5.21-24. Mi.6.6-8.
34 And when Jesus saw that he answered discreetly, he said unto him, nThou art not 1far from the kingdom of God.2 Ando no man after that durst ask him any question.
n Ac.26.28. ch.4.16; 14,15.
1 An approval of the doctrine of the scribe, as placing him far in advance of his brethren, and probably a prophecy that he would soon embrace the whole doctrine of Christ.—C.
2 'This man had hold of that principle in which the law and the gospel are one; he stood as it were the door of the kingdom of God. He only wanted repentance and faith to be within it' (Alford).—P.
35 Andp Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David?
36 For David himself said qby the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.3
37 David therefore himself calleth him Lord; and rwhence is he then his son? And the common people heard him gladly.4
* Most probably not from any sincere approval of his doctrine, but as having no personal interests injuriously affected by his success—as pleased with his exposure of the hypocrisy and covetousness of the Pharisees and scribes; as having been more frequently the witnesses or recipients of his benefits, and having many undefined hopes of advantage from that change of government which they endeavoured to effect by compelling him to become their king, Jn. 6. 15. Besides, it is probable that among 'the common people' there were many sincere believers; for experience proves that the humbling doctrines of the gospel are generally more welcome to the poor than to the rich; yet, thanks be to God, while 'not many mighty, not many noble are called,' there are still some who, like Joseph of Arimathea, the Roman centurion, or the dignified Ethiopian, are as the salt of their various orders—demonstrating how God can be remembered amidst the profusion of riches, the bustle of a camp, or the splendour of a court.—C.
r Ro.1.3,4; 9.5. Mat.1.1; 15.22. Re.22.16.
4 See note * in first column.
38 And he said unto them in his doctrine, sBeware of the scribes, which love to go in long clothing, and love salutations in the marketplaces,
s ch.4.2. Mat.23.1,5-7. Lu.11.43; 20.45-47; 14.7. 3 Jn.9.
39 And the chief seats in the synagogues, and the uppermost rooms at feasts;
40 Whicht devour widows' houses, and for a pretence make long prayers: uthese shall receive greater damnation.
41 Andv Jesus sat over against the treasury,5 and beheld how the people cast 6money into the treasury: and many that were rich cast in much.
5 In the 'court of the women' were thirteen chests for receiving the offerings of the people as they passed in and out of the temple. To the place where these stood the name 'Treasury' appears to have been given.—P.
6 A piece of brass money. See Mat. 10. 29.
42 And there came a certain poor widow, and she threw in two mites,7 which make a farthing.
7 It is the seventh part of one piece of that brass money. Two mites are not quite the fifth part of a farthing.
43 And he called unto him his disciples, and saith unto them, xVerily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:
x 2 Co.8.2,12.
Notes
Reflections.—Great is the kindness of God in planting a church among men, and astonishing his patience towards obstinate and rebellious sinners. Thousands of the most shocking affronts to himself, his messengers, and messages, he endures before he executes his wrath upon them. Yea, marvellous above all is his grace in sending his Son to seek and save such sinners, and call them to repentance! And just and unavoidable their ruin who reject him! But if some will tread on the Redeemer, God will make others to receive him, and bring forth fruits answerable to their privileges. And, in spite of all the rage of his enemies, Jesus shall be honoured, and his kingdom established—to the astonishment and joy of all those who have experienced his power and the influence of his grace in their hearts. But if any remain unconcerned, no wonder that at last they become exasperated against his message and ministers.—They who heartily hate one another more heartily unite against him and his cause. Nor are their designs ever more malignant than when they profess most kindness. Yet nothing can conceal their wickedness from God. Men often pretend a regard to the Scriptures that they may undermine their credit. And there is no error so extravagant but they who live ignorant of the Scriptures and the power of God may affirm. The word of revelation sets the just bounds to civil and religious concerns. It gives the clearest certainty of a general resurrection, makes the plainest discoveries of the eternal state, and honourably and delightfully connects our duties to God and to men. They who improve the light which God gives them bid fair to be rendered more knowing, or even led into all truth. Yea, babes in Christ understand more of the mystery of godliness than the graceless learned. Alas! that many are never more than almost Christians! An inordinate desire of human respect marks their carnal and unmortified heart. But the greater men's hypocrisy and wickedness the more terrible will be their condemnation.