Verse 2

And at the season he sent unto the husbandman a servant,.... The Evangelist Matthew says, "when the time of the fruit drew near", Mat 21:34; and so the Persic version here reads. The Syriac and Ethiopic versions read, "in its own time", or "season", which was the fourth year from the planting of it; and then it was holy to the Lord; and might not be eaten until the fifth year, Lev 19:23. According to the Jewish canons (l), a vineyard of the fourth year was marked with clods of earth, to show it was not to be eaten of; and the fruit of it was brought up to Jerusalem, from every place that was but a day's journey from thence, there to be eaten, or redeemed. Nor by the "servant" are intended the prophets of the Old Testament, who were sent to the Jews to call upon them to bring forth fruits of righteousness; for not a single person, but a set of men, are here designed; and the Evangelist Matthew expresses it in the plural number, "servants": that he might receive from the husbandmen the fruit of the vineyard: by the hands of his servants; for in Matthew it is, "that they might receive", &c. such as righteousness and judgment, truth and holiness, so as to give an account of them, which might have been expected from a people under such advantages, Isa 5:7; See Gill on Mat 21:34. (l) Misn. Maaser Sheni, c. 5. sect. 1, 2.

Verse 3

And they caught him,.... This clause is left out in the Syriac and Persic versions, though it seems proper to be retained; and denotes the rudeness and violence with which the prophets of the Lord were used by the Jewish nation: and beat him: either with their fists, or with rods, and scourges, till the skin was flayed off: and sent him away empty; without any fruit to carry with him, or give an account of, to the owner of the vineyard.

Verse 4

And again he sent unto them another servant,.... Another set of good men, to instruct, advise, and counsel them, and exhort them to their duty; such as were Isaiah, Zechariah, and others: and at him they cast stones, and wounded him in the head; for of these were stoned, as well as sawn asunder, and slain with the sword; though it seems, that this servant, or this set of men, were not stoned to death, because he was afterwards said to be sent away: nor could the stoning be what was done by the order of the sanhedrim, which was done by letting an heavy stone fail upon the heart (k); but this was done by all the people, by the outrageous zealots, in the manner Stephen was stoned. Dr. Lightfoot thinks, the usual sense of the Greek word may be retained; which signifies "to reduce", or "gather into a certain sum": and so as this servant was sent to reckon with these husbandmen, and take an account from them of the fruit of the vineyard, one cast a stone at him, saying, there is fruit for you; and a second cast another stone, saying the same thing; and so they went on one after another, till at last they said, in a deriding way, now the sum is made up with you: and sent him away shamefully handled; with great ignominy and reproach. (k) Misn. Sanhedrin, c. 6. sect. 4.

Verse 5

And again he sent another,.... That is, another servant, or set of men, it may be in the times of the Maccabees, who were used in a very inhuman manner; see Heb 11:37; and him they killed; either with the sword, or by inflicting some capital punishment, as stoning, strangling, &c. and many others; that is, either the owner of the vineyard sent many other servants, or the husbandmen ill used many others that were sent to them: beating some; with their hands, or with scourges; and killing some; in one or other of the above ways.

Verse 6

Having yet therefore one son, his well beloved,.... The Messiah, the Lord Jesus Christ, who is the one, and only Son of God his Father, his only begotten Son, for he has no other Son in the same way of filiation; and who is his dear Son, the Son of his love, who was loved by him before the foundation of the world; and whom he declared to be his beloved Son, both at his baptism, and at his transfiguration upon the mount, by a voice from heaven: this Son he having with him, in his bosom, as one brought up with him, and rejoicing before him, he sent him also last unto them; after all the prophets had been with them, when the last days were come, the end of the Jewish state, civil and ecclesiastical; see Heb 1:1; saying, they will reverence my son. The Syriac, Arabic, and Persic versions read, "perhaps they will reverence my son", as in Luk 20:13; See Gill on Mat 21:37.

Verse 7

But those husbandmen said among themselves,.... This, in the Persic version, is introduced thus, "when the vine dressers saw the son of the lord of the vineyard": agreeably to Mat 21:38. The Ethiopic version renders it, "and the servants said"; not the servants that had been sent, but the workmen in the vineyard: this is the heir; that is, "of the vineyard", as the Persic version expresses it they knew him by the prophecies of the Old Testament which had described him, and by the miracles which were wrought by him; and they could not deny but that the vineyard of the house of Judah belonged to him, and he was right heir to the throne of Israel; though they refused to embrace him, confess him, and declare for him: but, on the other hand, said, come let us kill him, and the inheritance shall be ours; that is, "the vineyard", and the Persic version again read. The priests, Scribes, and elders of the people consulted together to take away his life, with this view: that they might continue in the quiet possession of their nation, temple, and worship, in the office they bore, and in the privileges they partook of; and that the Romans might not come, and take away their place and nation, Joh 11:47; See Gill on Mat 21:38.

Verse 8

And they took him, and killed him, and cast him, out of the vineyard. They sent their officers and servants, and apprehended him in the garden; they delivered him to the Gentiles, who were without the vineyard, and by whom, at their instigation, he was put to death, even to the death of the cross. The Ethiopic version reads it in the same order as in Matthew; "they cast him out of the vineyard, and killed hin"; See Gill on Mat 21:39. . Mark 12:9 mar 12:9 mar 12:9 mar 12:9What shall therefore the Lord of the vineyard do?.... The Arabic and Ethiopic versions add, to them; that is, to the husbandmen, as is expressed in Mat 21:40; see Gill on Mat 21:40, he will come and destroy the husbandmen, and will give the vineyard unto others. As the former clause contains a question put by Christ upon his having finished the parable, this is an answer to it, given by the chief priests, Scribes, and elders, in whose presence, and for whose sake it was delivered; See Gill on Mat 21:41.

Verse 9

And have ye not read this Scripture?.... In Psa 118:22 these are the words of Christ directed to the above persons, who were, many of them, teachers of the people, and therefore ought to have read the scriptures, and have taken notice of, and considered more especially such as respected the Messiah, as this passage did, and was very appropriate to the case in the parable Christ had respect unto: the stone which the builders rejected, is become the head of the corner: by "the stone" is meant the same with the son and heir in the parable, even himself, the true Messiah; and by "the builders", the chief priests, Scribes, and elders, the same with the husbandmen, whose rejection of the stone, or of the Messiah, is signified by their seizing him, casting him out of the vineyard, and killing him; and yet notwithstanding all this, according to this Scripture, he was to be, and now is become, the head of the corner, exalted above angels and men, at the right hand of God; See Gill on Mat 21:42.

Verse 10

This was the Lord's doing, and it is marvellous in our eyes. That is, the exaltation of the Messiah, after he had been so ill treated, and at last put to death by the Jews. These words are a continuation of the passage cited out of Psa 118:22. . Mark 12:12 mar 12:12 mar 12:12 mar 12:12They sought to lay held on him,.... That is, the chief priests, Scribes, and elders, after they had heard the parables he spake to them, were greatly irritated, and provoked, and had a good will to have seized him, and carried him away, and have had him before their court, and condemn him: but feared the people; lest they should rise up in his defence, and fall on them; for many of them liked; and were attached to his ministry; and others had received favours of one kind or another from him through his miracles: for they knew that he had spoken the parable against them: and that they were the husbandmen designed, who had not brought the fruit of the vineyard to their lord, but had ill treated his servants, and would his son. And they left him; in the temple, not daring to do any thing to him: and went their way; to their council chamber, perhaps to consult what measures to take, and how to destroy him.

Verse 11

And they send unto him,.... That is, the chief priests, Scribes, and elders, who had been with Jesus in the temple, and were silenced by his reasonings, and provoked by his parables; and therefore left him, and went together to consult what methods they should take to get him into their hands, and be revenged on him; the result of which was, they send to him certain of the Pharisees. The Syriac and Persic versions read "Scribes", who were the more skillful and learned part of that body of men, and scrupled paying tribute to Caesar, he being an Heathen prince, and they the Lord's free people: and of the Herodians; who were, as the Syriac and Persic versions read, "of the household of Herod"; his servants and courtiers, and consequently in the interest of Caesar, under whom Herod held his government, and must be for paying tribute to him: these two parties of such different sentiments, they sent to him, to catch him in his words; or "in word", or discourse; either with their word, the question they should put to him, or with his word, the answer he should return: and so the Ethiopic version supplies it, reading it, "with his own word"; they thought they should unavoidably catch him, one way or other; just as a prey is hunted, and taken in a net or snare, as the word used signifies: for if he declared against giving tribute to Caesar, the Herodians would have whereof to accuse him, and the Pharisees would be witnesses against him; and if he should be for it, the latter would expose him among the people, as an enemy to their civil liberties, and one that was for subjecting them to the Roman yoke, and consequently could not be the Messiah and deliverer they expected; See Gill on Mat 22:16.

Verse 12

And when they were come,.... Unto Jesus in the temple: they said unto him, master; they saluted him in like manner, as they did their doctors and Rabbins, calling him "Rabbi", though they were not his disciples; but one part of them were the disciples of the Pharisees, and the other had Herod for their master; we know that thou art true; an honest, sincere, and upright man, and carest for no man, for thou regardest not the person of men; no, not Caesar himself; but teachest the way of God in truth; instructest men in the word, will, and worship of God, with all integrity and faithfulness; answer therefore this question, is it lawful to give tribute to Caesar or not? The Syriac and Persic versions read, "head money"; and so it is read in Beza's most ancient copy; a tax that was levied on the heads of families; or on every particular head in a family; See Gill on Mat 22:16, Mat 22:17.

Verse 13

Shall we give, or not give?.... They not only ask whether it was lawful, but whether also it was advisable to do it, that they might not only accuse him of his principles, but charge him with persuading, or dissuading in this case. These words are left out in the Vulgate Latin, Arabic, Persic, and Ethiopic versions: but he knowing their hypocrisy; expressed in their flattering titles and characters of him, and which lay hid in their secret designs against him; which being thoroughly known to him, said unto them, why tempt ye me: bring me a penny, that I may see it; what it is, that is required for tribute; See Gill on Mat 22:18, Mat 22:19.

Verse 14

And they brought it,.... The penny, which was a Roman one, and worth seven pence halfpenny of our money: and he saith unto them, whose is this image, and superscription; for it had the head of an emperor upon it, very likely the image of the then reigning emperor Tiberius, and a superscription on it, expressing his name, and perhaps a motto along with it: and they said unto him, Caesar's; one of the Roman emperors, Augustus, or Tiberius; most probably the latter; See Gill on Mat 22:20, Mat 22:21.

Verse 15

And Jesus answering said unto them,.... Very wisely and pertinently, render to Caesar the things that are Caesar's: or "to the king, which are the king's", as the Arabic and Ethiopic versions render it: and to God the things that are God's; See Gill on Mat 22:21; and they marvelled at him; at his wisdom and prudence in returning such an answer, which cut off all occasion against him.

Verse 16

Then came unto him the Sadducees,.... The same day, immediately after he had silenced the Pharisees and Herodians: these were a set of men distinct from the former, in some of their sentiments, especially in their religions ones, and particularly in the following: which say there is no resurrection: of the dead, in a literal sense, either general or particular; See Gill on Mat 22:23; and they asked him, saying; as in the next verse.

Verse 17

Master, Moses wrote unto us,.... Has left in writing for us the following precept to observe; for they acknowledged the writings of Moses, and indeed all the Scriptures of the Old Testament; adhering to the literal sense of them, and rejecting the traditional interpretation of them by the Rabbins: if a man's brother die, and leave no children, that his brother should take his wife, and raise up seed unto his brother; which is the sense of the law in Deu 25:5; See Gill on Mat 22:24.

Verse 18

Now there were seven brethren,.... In a certain family, at a certain place; perhaps at Jerusalem, who were brethren by the father's side; for such only were reckoned so, and such only did this law oblige: and the first took a wife, and dying left no seed: no child: hence it is clear that the ancient Jews used the word seed, of a single person, as these Sadducees did; though modern ones deny such an use of it in our present controversies with them about the sense of Gen 3:15; See Gill on Mat 22:25.

Verse 19

The second took her,.... To wife, married her, as the next eldest brother, by the above law was obliged to: and so the Jewish (l) canon upon it runs thus; "the command is, "for the eldest" to marry his brother's wife: if he will not, they go to all the brethren; if they will not, they return to the eldest, and say, the command is upon thee, either pluck off the shoe, or marry.'' Maimonides (m) relates it in this manner; "if a man dies, and leaves many brethren, the command is upon the eldest to marry, or pull off the shoe; as it is said, Deu 25:6, "and it shall be the firstborn which she beareth". From tradition, it is learned that it does not speak but of the firstborn among the brethren; and it is all one as if it was said, the eldest of the brethren shall succeed in the name of his brother that is dead; and this is what is said, "which she beareth": the sense is, which the mother has borne, and not which the brother's wife beareth; if the eldest will not marry her, they go round to all the brethren; and if they will not, they return to the eldest, and say, upon thee is the command, either pluck off the shoe, or marry; and they do not compel him to marry, but they compel him to pluck off the shoe;'' i.e. in case he will not marry. And died, neither left he any, seed, and the third likewise; married her, and died without issue, as the second did. The Persic version adds, "and the fourth, and fifth"; for so they all did to the seventh. (l) Misn. Yebamot, c. 4. sect. 5. & T. Bab. Yebamot, fol. 39. 1. (m) Hilch. Yebum Uchalitza, c. 2, sect. 6, 7. Vid. Jarchium in Deut. xxv. 6.

Verse 20

And the seventh had her, and left no seed,.... All, the seven brethren married her, one after another, and neither of them had any children by her: and last of all the woman died also; after all the seven brethren, to whom she had been married.

Verse 21

In the resurrection therefore, when they shall rise,.... This last clause, "when they shall rise", is omitted in two copies of Beza's, and in the Syriac, Arabic, Persic, and Ethiopic versions, because, perhaps, it might be thought superfluous; but this is agreeably to the way of speaking and writing with the Jews: so in the Targum on Zac 3:7, , "in the quickening of the dead I will quicken thee"; or, in the resurrection of the dead I will raise thee. The question put on supposition of a resurrection, and that these seven brethren, and the wife they all had should rise, then is, whose wife shall she be of them? of the seven brethren; for the seven had her to wife. She was, according to law, the lawful wife of all seven; what particular and special claim could one have to her above the rest? See Gill on Mat 22:28.

Verse 22

And Jesus answering said unto them,.... Which they thought he was not able to do, but would have been silenced at once by them, as many of their antagonists had been: do ye not therefore err, because ye know not the Scriptures, neither the power of God? what is expressed in Matthew affirmatively, is here put by way of interrogation, which, with the Jews, was a more vehement way of affirming; See Gill on Mat 22:29.

Verse 23

For when they shall rise from the dead,.... These seven brethren, and the woman; and so any, and every other: they neither marry, nor are given marriage: there will be no such natural relation subsisting, nor any need of any: but are as the angels which are in heaven; See Gill on Mat 22:30.

Verse 24

And as touching the dead, that they rise,.... For the proof of the doctrine of the resurrection of the dead, have ye not read in the book of Moses; that is, in the law of Moses; for though it was divided into five parts, it was but one book; just as the Psalms are called the Book of Psalms, Act 1:20, and the Prophets, the Book of the Prophets, Act 7:42. The book of Exodus is particularly intended; for the passage referred to is in Exo 3:6, how in the bush God spake unto him, or "out of the bush", as the Syriac and Persic versions read; saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? See Gill on Mat 22:31, Mat 22:32.

Verse 25

He is not the God of the dead,.... This is our Lord's reasoning upon the passage; showing from hence, that since God is the God of these persons, they must be now alive in their souls, for God is not the God of the dead; and that their bodies must rise again, or he will not be the God of their whole persons; but the God, of the living: the word "God", in this clause, is omitted in the Vulgate Latin, Syriac, and Arabic versions, but retained in the Persic and Ethiopic versions; See Gill on Mat 22:32; ye therefore do greatly err; signifying, that it was not a slight mistake, an error of small importance, but a very great one; inasmuch as it was contrary to the Scriptures, and derogated from the power of God, and destroyed that covenant interest, which God has in his people, and particularly in the principal men of their nation, who were the fathers and founders of them.

Verse 26

And one of the Scribes came,.... Matthew calls him a lawyer, Mat 22:35, an interpreter of the law, as a Scribe was: and having heard them reasoning together; being present at the dispute between Christ and the Sadducees, which he diligently attended to: and perceiving that he had answered them well: in a most beautiful manner. The Jews have adopted the very Greek word here used, and make use of it in the same sense as (n), "he answered him well": or, as the gloss upon it, "praise worthily"; in a manner deserving praise; and is the same with (o), "thou hast said well", or beautifully; and so the answer here was with great solidity, and judgment, and strength of argument, to their utter confusion and silence; whereby he understood he had considerable knowledge in the law, and yet was willing to try if he could not puzzle him with a question relating to it: asked him, which is the first commandment of all? of all the commandments in the law, moral and ceremonial. (n) T. Bab. Sabbat, fol. 108. 1. (o) Zohar in Lev. fol. 2. 3. & 15. 1.

Verse 27

Jesus answered him, the first of all the commandments is,.... Christ replied at once, without taking any time to consider of it, that the chief and principal of all the commands of the law, and what is of the greatest importance is, hear, O Israel, the Lord our God is one Lord. The Vulgate Latin, and Arabic versions read, "one God"; but the Syriac, and Ethiopic render it, "one Lord"; and that rightly, agreeably to the Greek text, and to Deu 6:4, from whence this is taken. This passage of Scripture, to the end of the ninth verse, is the first of the sections which were put into their phylacteries; See Gill on Mat 23:5; and was repeated twice every day, morning and evening; which is by the Jews called from the first word , "the reading of the Shema": concerning the exact time of the reciting of this, morning and evening, and of the posture in which they do it, reclining in the evening, and standing in the morning, and of the prayers before and after it, various rules are given in their Misna (p), or oral law; it is a precept of great esteem and veneration with them, and attended to with much solemnity. The account Maimonides (q) gives of it is this: "twice every day they read Keriath Shema; (i.e. "hear, O Israel", &c.) in the evening and in morning, as it is said, Deu 6:7. "When thou liest down, and when thou risest up"; in the hour it is the custom of men to lie down, and this is night; and in the hour it is the custom of men to stand, and this is day: and what does he read? three sections; and they are these, "hear", &c. Deu 6:4, and it shall come to pass, "if ye shall hearken", &c. Deu 11:13, "and Moses said", &c. Exo 13:3, and they read the section, "hear, O Israel", first, because there is in it the unity of God, and the love of him and his doctrine; for it is, , "the great root", or "foundation", on which all hangs or depends.'' And it is observable, that the last letter of the word "hear", and the last of the word "one", are both written in very large characters in the Hebrew Bible, to denote the greatness of the command, and to cause attention to it. The Jews seek for mysteries in these letters, and think the unusual size of them, points at some very great things: they observe, that the first of these letters is numerically "seventy", and directs to the seventy names of the law, and the seventy ways in which it may be interpreted, and the seventy nations of the world, from whom the Israelites are distinguished, by their belief of the one God (r); and that the latter stands for the number "four", and shows that the Lord is the one God, in heaven and in earth, in all the world, and in the four parts of it; and that both these letters put together, make a word, which signifies "a witness"; showing that this passage is a glorious testimony of the unity of God, and that the Israelites are witnesses of it, by believing and professing it; and that should they depart from the faith of it, God would be a witness against them: and now, though there is no solid foundation for such interpretations, yet this shows what an opinion they had of the greatness of this command; to which, may be added, they ask (s), "why does, "hear, O Israel", &c. go before that passage in Deu 11:13. "And it shall come to pass, if ye shall hearken diligently unto my commandments", &c. but because a man must take upon him, first the yoke of the kingdom of heaven, and after that he must take upon him the yoke of the commandments.'' The sense is, that he must first make a confession of his faith in God, which is contained in Deu 6:4 and then he must obey his commands; so that they plainly considered this, as the first and greatest of all. These words are frequent in the mouths of the modern Jews, in proof of the unity of God, and against a plurality in the Deity; but the ancient ones, not only consider them as a good and sufficient proof, that there is but one God, but as expressive of a Trinity in the Godhead: with a view to this text they observe (t), that "Jehovah, "our God, Jehovah"; these are, , "three degrees" (or persons) with respect to this sublime mystery, "in the beginning, God", or "Elohim, created", &c.'' And again (u), "there is an unity which is called Jehovah the first, our God, Jehovah; behold! they are all one, and therefore called one: lo! these three names are as one; and although we call them one, and they are one; but by the revelation of the Holy Ghost it is made known, and they are by the sight of the eye to be known, that "these three are one", (see Jo1 5:7,) and this is the mystery of the voice that is heard; the voice is one; and there are three things, fire, and wind, and water, and they are all one, in the mystery of the voice, and they are not but one: so here, Jehovah, our God, Jehovah, these, , "three modes, forms", or "things", are one.'' Once more they (w) say, "there are two, and one is joined to them, and they are three; and when they are three, they are one: these are the two names of hear, O Israel, which are Jehovah, Jehovah, and Elohenu, or our God, is joined unto them; and it is the seal of the ring of truth.'' To which I shall subjoin one passage more, where R. Eliezer is asking his father R. Simeon ben Jochai, why Jehovah is sometimes called Elohim, he replies (x), among other things; "come see, there are "three degrees", (or persons,) and every degree is by itself; although they are all one, and bound together in one, and one is not separated from another.'' To believe this, is the first and chief commandment in the law, and is the principal article of the Christian faith; namely, to believe that there is one God, and that there are three persons, Father, Son, and Spirit, in the Godhead. (p) Berncot, c. 1. sect. 1, 2, 3, 4. (q) Hilch. Keriat Shema, c. 1. sect. 1, 2. (r) Baal Hatturim, in Deut. vi. 4. (s) Misn. Berncot, c. 2. sect. 2. (t) Zohar in Gen. fol. 1. 3. (u) Zohar in Exod. fol. 18. 3, 4. (w) Ib. in Num. fol. 67. 3. (x) Zohar in Lev. fol. 27. 2.

Verse 28

And thou shalt love the Lord thy God,.... Which is to be understood of the one God, Father, Son, and Spirit; for all the three divine persons are to be equally loved, being possessed of the same perfections and excellencies, and having done the same works, and having bestowed like benefits and favours upon men: and though there is now no principle of love to God in men; but, on the contrary, men are enemies to God in their minds, which appears by their wicked works; yet this commandment is still in force, and the obligation to it is the same; the fall of man, the corruption of nature, and the impotency, and even aversion in man to observe this command, do not make it null and void: and in regeneration, when God puts his laws into the heart, and writes them in the mind; love is produced in such persons, to God the Father, who has begotten them again, according to his abundant mercy; and to Christ, who has saved them from their sins; and to the blessed Spirit, who has quickened and comforted them: and this love is in some measure exercised as it should be, and as here directed to, with all thy heart, and with all thy soul, and with all thy mind; that is, with all the powers and faculties of the soul; or with the affections, as under the influence and guidance of the more noble faculties of the soul, the mind, the understanding, judgment, and will: it is added here, which is not in Matthew, and with all thy strength; which answers to the phrase in Deu 6:5, "with all thy might"; that is, with the greatest vehemency of affection, in the strongest expressions of it, and with all the strength of grace a man has. This passage follows the former in Deu 6:5 and is what is only cited in Mat 22:37; see Gill on Mat 22:37.

Verse 29

And the second is like,.... "Unto it", as in Mat 22:39 and so it is read here in two ancient copies of Beza's, and in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions; namely this, thou shalt love thy neighbour as thyself. This commandment stands in Lev 19:18 and respects not an Israelite only, or one of the same religion with a man's self, or his intimate friend and acquaintance, or one that lives in the same neighbourhood; but any man whatever, to whom affection should be shown, and good should be done to him, and for him, as a man would have done to and for himself; as much as lies in his power, both in things temporal and spiritual; see the note on Mat 22:39. There is none other commandment greater than these; in the whole law, moral or ceremonial; not the sabbath, nor circumcision, nor the phylacteries, nor the fringes on the borders of the garments, nor any other.

Verse 30

And the Scribe said unto him,.... This reply of the Scribe, is not related by Matthew: well, Master, thou hast said the truth: what thou hast said is truth, and thou hast expressed it in a most beautiful manner: the Scribe was charmed with his answer, and could not forbear speaking in commendation of it, and even before the multitude, and those of his own sect: this was a rare and uncommon instance; it was not usual with the Scribes and Pharisees, whatever convictions they were laid under, either by the miracles or discourses of Christ, to own any thing, or make any concessions in his favour, or speak in his praise: but this man not only commends him, but gives reasons for it, and confirms the doctrine he taught in his own words; for there is one God, and there is none other but he. The Syriac, Persic, and Ethiopic versions, leave out the word "God"; but it is in the Greek copies, and rightly retained in other versions: for the sense is, that there is one God, and but one; and which is perfectly agreeable to the Christian doctrine, of a Trinity of persons in the Godhead; for though the Father is God, the Son is God, and the Holy Spirit is God, yet there are not three Gods, but one God. Nor are we to imagine, that this man said or thought any thing to the contrary, or had it in his mind to oppose the doctrine of the Trinity; which, though more clearly revealed in the New Testament, was not unknown to the ancient Jews, and might be learned from the writings of the Old Testament: but this he said, in opposition to the many idols, and fictitious deities of the Gentiles; and if he spake in the Hebrew language, as it is probable he did, there must be a beautiful "paranomasia" in his words; "for there is", "Achad, one God; and there is none", "Achar, other but he": and it is observed by a Jewish writer (y), that the reason why the last letter of, "one", is greater than the rest, as before observed, in Mar 12:29 is, that there might be no mistake of for which are much alike; and if mistook, the word would signify "another", and not "one": but this is done, lest a man should mistake, and worship "another", and not the "one" God. (y) Baal Hatturim, ib.

Verse 31

And to love him with all the heart,.... That is, the one God, with a sincere hearty love and affection; and with all the understanding; of his being, perfections, and works, which will serve to draw the affections to him: this clause answers to that, "with all thy mind", in Mar 12:30; and with all the soul; with all the powers and faculties of it; and with all the strength; a man has, or is given him; with all the vehemency and fervency of soul he is master of: and to love his neighbour as himself; which are the two great commandments of the law: is more than all whole burnt offerings and sacrifices; that is, more excellent in their nature, more acceptable to God, and more useful among men, than all the rituals of the ceremonial law, than any sacrifice whatever: for the two words here used, "burnt offerings and sacrifices", include all offerings; as those which were wholly consumed upon the altar, and those of which part was given to the priests; and all sin offerings, meat offerings, and peace offerings, and whatever else. This man had now at least a different sense of things, from the rest of his brethren; who placed religion chiefly in the observance of the rituals of the law, and the traditions of the elders; and neglected the duties of the moral law, respecting God and their neighbour: things which are to be preferred and attended to, before any ceremonial institutions, and especially the inventions of men. This entirely agrees with the sense of the passage in Hos 6:6. "For I desired mercy and, not sacrifice"; that is, willed and required, that men should show mercy to one another; or that every one should love his neighbour as himself, and attend to this, rather than to the offering of any ceremonial sacrifice: this being more delightful and well-pleasing to God, than that: "and the knowledge of God"; of his unity, perfections, and glory: "more than burnt offerings"; which were entirely devoted to him: and it also agrees with the ancient sentiments of the people of God; so Samuel says to Saul, "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? behold, to obey is better than sacrifices, and to hearken, than the fat of rams", Sa1 15:22. And yet it may be observed, that there is some likeness between these things, burnt offerings and sacrifices, and the love of God and love to our neighbour; though the latter are greatly preferable to the former; true love to God being no other than the offering up of the soul, as a whole burnt offering to God, in the flames of love to him; and love to the neighbour, or doing good and communicating to him, is a sacrifice well-pleasing to God.

Verse 32

And when Jesus saw that he answered discreetly,.... Wisely and prudently, as a man of sense and understanding; by taking in the several parts of our Lord's answer very distinctly, and reasoning upon them, and confirming them: he said unto him, thou art not far from the kingdom of God: not meaning from heaven, and eternal happiness; for right and distinct notions of the above commandments, and even the performance of the in by a sinful and imperfect creature, can neither give a man a title to, or bring him near, or introduce him into the heavenly glory, which is a pure gift of God's grace; but our Lord's sense is, that he was not far off from the Gospel dispensation, and was in a fair way of entering into it; his sentiments were very near to such, who became followers of Christ, and embraced the doctrines, and submitted to the ordinances of the Gospel state: since he preferred those things, which related to the knowledge of the being and perfections of God, to the love and worship of God, and to the good of his neighbour; before the ceremonies of the law; which were quickly to be abolished, and make way for the setting up of the kingdom of God, or of the Messiah, in a more glorious and visible manner. Indeed there are some persons, who seem not far off from the kingdom of God, in the other sense of the phrase, as it may respect eternal glory and happiness, who will never enter into it: there are some that seem very devout and religions; hear the word, attend on all ordinances, join themselves with a church, submit to baptism, and sit down at the Lord's table, and live a moral life and conversation, and yet are destitute of the grace of God: yea, there are some who have clear notions of the Gospel, and make a bright profession of it, and yet have no experience of the power of it upon their hearts, and have not the oil of grace there: and even hold this profession to the end, and yet come short of the kingdom and glory of our Lord Jesus: such are almost Christians, but not altogether; virgins, but foolish ones; have lamps, but no oil; come as far as the door, but that is shut upon them. And no man after that durst ask him any question; in any captious matter in order to ensnare him; finding they could get no advantage, or occasion against him that way; he having silenced the Herodians, Sadducees, Scribes, and Pharisees.

Verse 33

And Jesus answered and said,.... To the Pharisees that were gathered together about him; See Gill on Mat 22:41. While he taught in the temple; Whilst he was in the temple, and as he was teaching the people there; among other things in his doctrine, he put this question, how say the Scribes, that Christ is the son of David? Not that Christ meant to deny or invalidate the truth of this; for the Messiah was certainly to be the son of David, and was; but he wanted to know, inasmuch as they commonly said, and instructed the people to believe, and it was in general believed by them, that he was David's son, how they could reconcile this to his being the Lord of David: or how they could give out, that he was only and merely the Son of David, when he was David's Lord. Matthew relates the matter thus; that Christ first put these questions to them, what they thought of the Messiah, and whose son he was; and that they immediately replied, he was the son of David: wherefore this question seems to be put upon that, with another along with it, how then doth David in spirit call him Lord? See Gill on Mat 22:42, Mat 22:43.

Verse 34

For David himself said by the Holy Ghost,.... In Psa 110:1, being inspired by the Spirit of God: the Lord said to my Lord, sit thou on my right hand, till I make thine enemies thy footstool. This is a proof, that David did call Christ his Lord; and that he called him so in spirit; since these words were delivered by him under the inspiration of the Holy Spirit: that the psalm was wrote by David, the title shows; and that he spake it as he was influenced by the Holy Ghost, our Lord declares: the passage relates to what God the Father said to Christ, when being risen from the dead, he ascended on high, and entered into the most holy place; he bid him sit down at his right hand, as having done the work of man's salvation, he was sent about, to full satisfaction; and as a mark of affection to him, and honour conferred upon him in the human nature; where he should continue, till all his enemies, Jews, Pagans, Papists, and Mahometans, as well as Satan, and all his principalities and powers, were so subdued under him, as to be as a footstool to his throne: and when David prophetically speaks of this, he calls the Messiah his Lord; saying, the "Lord said to my Lord"; on which account the prophecy is cited; who was so, as he is God, and his Creator and Redeemer. That this prophecy is a prophecy of the Messiah, and is applicable to no other but he; and is therefore pertinently cited, and applied to him here; see Gill on Mat 22:44.

Verse 35

David therefore himself calleth him Lord,.... David, whose son you say the Messiah is, speaks of him as one superior to himself; as Lord, and as his Lord: whence is he then his son? from what passage of Scripture does it appear, that he is his son? and how can these two different characters of him, be made to agree in him? Our Lord meant by this, to observe to them, that the Messiah was God, as well as man; that he was not merely the son of David, as was commonly received, or a mere man, but that he had a superior nature, in which he was David's Lord, and even Lord of all. This is a Talmudic way of speaking, frequently used when a proof from Scripture, or reason, is demanded to support any opinion or article of faith; as, , "from whence is this opinion" (z)? what proof is there of it? And again it is said (a), , "from whence" is the proof of the resurrection of the dead out of the law? It is said, Exo 6:4, "and I have also established", &c. Sometimes it is expressed thus (b), , "from whence do we know that it is so?" And sometimes the word is doubled (c); says, R. Simeon ben Lekish, there is an intimation out of the law, concerning that which is torn, , "from whence? from whence?" Exo 22:31, "Neither shall ye eat any flesh that is torn", &c. But the Scribes produced neither Scripture nor reason to support their assertion, though it was true; because they could not reconcile it with the passage cited by Christ. And the common people; or the "whole multitude", as the Syriac and Persic versions render it; or a "great multitude", as the Vulgate Latin, and Arabic versions; or "all the people", as the Ethiopic; all but the Scribes and Pharisees, the populace in general, heard him gladly; with great pleasure and satisfaction, observing that his doctrine was superior to that of any of the sects among them; particularly his reasoning about the Messiah, was listened to with great attention, and who, no doubt, could gladly have heard how these things could be reconciled; but we read not that any answer was returned to our Lord's queries, either by himself or any other. (z) T. Bab. Yebamot, fol. 54. 2. (a) T. Bab. Sanhedrin, fol. 90. 2. (b) T. Bab. Nazir, fol. 5. 1. (c) T. Bab. Cholin, fol. 42. 1.

Verse 36

And he said unto them in his doctrine,.... As he was preaching, not to the Scribes and Pharisees but to the multitude, and to his disciples particularly; and to them in the audience of the people, as appears from Mat 23:1. Beware of the Scribes; for though he had just spoken favourably of one of them, this was but a single man, and a singular instance; the body of that set of men, were very bad in their principles and practices, and therefore to be avoided, and that for the reasons following: which love to go in long clothing; the Persic version renders it, "who affect to walk in coats and garments conspicuous, and in long robes"; such as were very particular, and different from others, and out of the common way of apparel; and so were observable and taken notice of by others: very likely it may have reference to the common length of their fringes on the borders of their outward garment, which they enlarged beyond others; See Gill on Mat 23:5; and love salutations the market places; or "streets", as the Syriac and Arabic versions render it, in any public places, where there was a resort of men, and they were taken notice with respect, in a public manner. The Syriac Persic supply the word "love", as we do from Mat 23:6; see Gill on Mat 23:6, Mat 23:7.

Verse 37

And the chief seats in the synagogues,.... Where the rulers of the synagogue, and the elders of the people sat; See Gill on Mat 23:6. And the uppermost rooms at feasts; or the first and chief places where they sat, or rather lay along at public entertainment; See Gill on Mat 23:6.

Verse 38

Which devour widows' houses,.... See Gill on Mat 23:14. . Mark 12:41 mar 12:41 mar 12:41 mar 12:41And Jesus sat over against the treasury,.... the Arabic version reads, "at the door of the treasury"; the place where the chests stood, into which money was put for various uses: there were thirteen chests in the temple (d); six of them were, for voluntary oblations, or freewill offerings; for what remained of the sin offering, and of the trespass offering, and of the turtles; for those that had fluxes, and for new mothers; and of the sacrifices of the Nazarite, and of the trespass offering for the leper; and the last was for a freewill offering in general; and into one of these chests, or all them, was the money cast, afterwards spoken of. The Ethiopic version renders it, "over against the alms chest"; but this contribution in the temple, was not for the maintenance of the poor, but for the supply of sacrifices, and other things, as mentioned. Jesus having done preaching, and the Scribes and Pharisees having left him, and the multitude being dismissed, he sat down, being weary, and rested himself in this place: and beheld; with pleasure. how the people, of all sorts, rich and poor, cast money into the treasury; into one or other of the above chests: the word rendered "money", signifies "brass", which the Jews call, for they had shekels of brass, as well as silver; and brazen pence, as well as silver pence (e); and also "prutas", or mites of brass (f); and such, the poor woman cast in: and many that were rich cast in much: they gave very liberally and largely, as they were possessed with much worldly substance; for though religion was at a low ebb with them, yet they took care to support the external and ritual part of it. (d) Misn. Shekalhim, c. 6. sect. 5. & Maimon. & Bartenora in ib. & Moses Kotsensis, Mitzvot Tora, pr. affirm. 44. & Maimon. Hilch. Shekalim, c. 2. sect. 2, 3. (e) Misn. Maaser Sheni, c. 2. sect. 8, 9. & Ediot, c. 1. sect. 9, 10. (f) Vid. Hottinger de Nummis Heb. p. 118.

Verse 39

And there came a certain poor widow,.... Among the many that came to offer their gifts freely, there came one that was particularly taken notice of by Christ; and she was a "widow", had no husband to provide for her, and was a "poor" one; had no substance left her by her husband to support her with; very likely she was an inhabitant of Jerusalem: and she threw in two mites, which make a farthing; a "quadrant", which was the fourth part of the Roman assis, or farthing; which seems to be much the same with the of the Greeks, which is said (g) to be, "the fourth part of an obolus (the least Athenian coin), that is, two brass pieces.'' These mites seem to be the same with the "prutas", the Jews often speak of; who say (h), that a "pruta" is the eighth part of an Italian farthing; though some make it to be the sixth: hence the Syriac version here renders it, "two menin, that is, eighths"; and the Jerusalem Talmud expressly says (i), that, , "two prutas make a quadrant", the very word here used: and that the Jews took the freewill offerings of the poor as well as the rich, though ever so little, is clear from this canon of theirs (k); "a poor man that gives a "pruta", or mite, into the alms dish, or a "pruta" into the poor's chest, they take it of him; but if he does not give, they do not oblige him to give.'' Nor were they obliged to cast into the treasury; but if they did, they received it, be it less or more: and indeed, the rich might throw in as little as they pleased: as for instance; into the chest for gold, they might throw in as little as the weight of a barley corn of gold; and into the chest for frankincense, as little as the weight of a barley corn of frankincense (l). The Persic version here, different from all others, instead of "two mites", renders it, "two bottoms of thread", or "yarn". (g) Harpocratian. Lexic. p. 281. (h) Misn. Kiddushin, c. 1. sect. 1. T. Hieros. Kiddushin, fol. 58. 4. T. Bab. Kiddushin, fol. 12. 1. Bava Metzin, fol. 44. 2. Maimon. Hilch. Shekalim, c. 1. sect. 3. (i) Kiddushi, fol. 58. 4. (k) Maimon. Hilch. Mattanot Anayim, c. 9. sect. 19. (l) Maimon. & Battenora in. Misn. Shekalim, c. 6. sect. 6.

Verse 40

And he called unto him, his disciples,.... Who were at some little distance from him, he having finished his discourses: and saith unto them, verily I say unto you: a way of speaking he often used, when he was about to deliver something of importance, and not so easy of belief, and which required attention, and what he solemnly affirmed: that this poor widow, pointing to her, hath cast more in, than all they which have cast into the treasury: not that she had cast in more, or so much as any one of them as to value and substance, much less more than them all put together; but that she had cast in more in proportion to what she had, than they had in proportion to their substance; and that hers, though very small in itself, and might be contemptible to others, yet it was more in the account of God and Christ, and more highly valued and esteemed of by them, than all that the rich men put in: since what she gave, she gave in faith, and from a principle of love, and with a view to the glory of God; when theirs was given only in hypocrisy, to make an outward show, and to be seen of men.

Verse 41

For all they did cast in of their abundance,.... Or "superabundance", as the Arabic version renders it; or "superfluity", as the Ethiopic: they abounded in the things of the world, of which they gave only a part; and though they might give much, yet they could easily spare it, and had enough remaining: but she, of her want; or "penury", as in Luk 21:4; see Co2 8:2; did cast in all that she had, even all her living; her whole substance, all that she had in the world; what was to have bought her food, for that day; she left herself nothing, but gave away all, and trusted to providence for immediate supply. Next: Mark Chapter 13

Verse 1

Christ had formerly in parables showed how he designed to set up the gospel church; now he begins in parables to show how he would lay aside the Jewish church, which it might have been grafted into the stock of, but was built upon the ruins of. This parable we had just as we have it here, Mat 21:33. We may observe here, I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel (Psa 147:19), when he set up his temple among them, his priesthood, and his ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, Mar 12:1. Members of the church are God's tenants, and they have both a good Landlord and a good bargain, and may live well upon it, if it be not their own fault. II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, Mar 12:2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie. III. It is sad to think what base usage God's faithful ministers have met with, in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old Testament prophets were persecuted even by those that went under the name of the Old Testament church. They beat them, and sent them empty away (Mar 12:3); that was bad: they wounded them, and sent them away shamefully entreated (Mar 12:4); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, Mar 12:5. IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen 37:14. And it might be expected that he whom their Master loved, they also should respect and love (Mar 12:6); "They will reverence my son, and, in reverence to him, will pay their rent." But, instead of reverencing him because he was the son and heir, they therefore hated him, Mar 12:7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway." There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world. So they took him, and killed him; they had not done it yet, but they would do it in a little time; and they cast him out of the vineyard, they refused to admit his gospel when he was gone; it would by no means agree with their scheme, and so they threw it out with disdain and detestation. V. For such sinful and shameful doings nothing can be expected but a fearful doom (Mar 12:9); What shall therefore the Lord of the vineyard do? It is easy to say what, for nothing could be done more provoking. 1. He will come, and destroy the husbandmen, whom he would have saved. When they only denied the fruit, he did not distrain upon them for rent, nor disseize them and dispossess them for non-payment; but when they killed his servants, and his Son, he determined to destroy them; and this was fulfilled when Jerusalem was laid waste, and the Jewish nation extirpated and made a desolation. 2. He will give the vineyards to others. If he have not the rent from them, he will have it from another people, for God will be no loser by any. This was fulfilled in the taking in of the Gentiles, and the abundance of fruit which the gospel brought forth in all the world, Col 1:6. If some from whom we expected well, prove bad, it doth not follow but that others will be better. Christ encouraged himself with this in his undertaking; Though Israel be not gathered, not gathered to him, but gathered against him, yet shall I be glorious (Isa 49:5, Isa 49:6), as a Light to lighten the Gentiles. 3. Their opposition to Christ's exaltation shall be no obstruction to it (Mar 12:10, Mar 12:11); The stone which the builders rejected, notwithstanding that, is become the Head of the corner, is highly advanced as the Head-stone, and of necessary use and influence as the Corner-stone. God will set Christ as his King, upon his holy hill of Zion, in spite of their project, who would break his bands asunder. And all the world shall see and own this to be the Lord's doing, in justice to the Jews, and in compassion to the Gentiles. The exaltation of Christ was the Lord's doing, and it is his doing to exalt him in our hearts, and to set up his throne there; and if it be done, it cannot but be marvellous in our eyes. Now what effect had this parable upon the chief priests and scribes, whose conviction was designed by it? They knew he spoke this parable against them, Mar 12:12. They could not but see their own faces in the glass of it; and one would think it showed them their sin so very heinous, and their ruin so certain and great, that it should have frightened them into a compliance with Christ and his gospel, should have prevailed to bring them to repentance, at least to make them desist from their malicious purpose against him: but, instead of that, (1.) They sought to lay hold on him, and make him their prisoner immediately, and so to fulfil what he had just now said they would do to him, Mar 12:8. (2.) Nothing restrained them from it but the awe they stood in of the people; they did not reverence Christ, nor had an fear of God before their eyes, but were afraid, if they should publicly lay hold on Christ, the mob would rise, and lay hold on them, and rescue them. (3.) They left him, and went their way; if they could not do hurt to him, they resolved he should not do good to them, and therefore they got out of the hearing of his powerful preaching, lest they should be converted and healed. Note, If men's prejudices be not conquered by the evidence of truth, they are but confirmed; and if the corruptions of the heart be not subdued by faithful reproofs, they are but enraged and exasperated. If the gospel be not a savour of life unto life, it will be a savour of death unto death.

Verse 13

When the enemies of Christ, who thirsted for his blood, could not find occasion against him from what he said against them, they tried to ensnare him by putting questions to him. Here we have him tempted, or attempted rather, with a question about the lawfulness of paying tribute to Caesar. We had this narrative, Mat 22:15. I. The persons they employed were the Pharisees and the Herodians, men that in this matter were contrary to one another, and yet concurred against Christ, Mar 12:13. The Pharisees were great sticklers for the liberty of the Jews, and, if he should say, It is lawful to give tribute to Caesar, they would incense the common people against him, and the Herodians would, underhand, assist them in it. The Herodians were great sticklers for the Roman power, and, if he should discountenance the paying of tribute to Caesar, they would incense the governor against hum, yea, and the Pharisees, against their own principles, would join with them in it. It is no new thing for those that are at variance in other things, to join in a confederacy against Christ. II. The pretence they made was, that they desired him to resolve them a case of conscience, which was of great importance in the present juncture; and they take on them to have a high opinion of his ability to resolve it, Mar 12:14. They complimented him at a high rate, called him Master, owned him for a Teacher of the way of God, a Teacher of it in truth, one who taught what was good, and upon principles of truth, who would not be brought by smiles or frowns to depart a step from the rules of equity and goodness; "Thou carest for no man, nor regardest the person of men, thou art not afraid of offending either the jealous prince on one hand, or the jealous people on the other; thou art right, and always in the right, and dost in a right manner declare good and evil, truth and falsehood." If they spoke as they thought concerning Christ, when they said, We know that thou art right, their persecuting him, and putting him to death, as a deceiver, was sin against knowledge; they knew him, and yet crucified him. However, a man's testimony shall be taken most strongly against himself, and out of their own mouths are they judged; they knew that he taught the way of God in truth, and yet rejected the counsel of God against themselves. The professions and pretences of hypocrites will be produced in evidence against them, and they will be self-condemned. But if they did not know or believe it, they lied unto God with their mouth, and flattered him with their tongue. III. The question they put was, Is it lawful to give tribute to Caesar, or not? They would be thought desirous to know their duty. As a nation that did righteousness, they ask of God the ordinances of justice, when really they desired nothing but to know what he would say, in hopes that, which side soever he took of the question, they might take occasion from it to accuse him. Nothing is more likely to ensnare ministers, than bringing them to meddle with controversies about civil rights, and to settle land-marks between the prince and the subject, which it is fit should be done, while it is not at all fit that they should have the doing of it. They seemed to refer the determining of this matter to Christ; and he indeed was fit to determine it, for by him kings reign, and princes decree justice; they put the question fairly, Shall we give, or shall we not give? They seemed resolved to stand to his award; "If thou sayest that we must pay tribute, we will do it, thou we be made beggars by it. If thou sayest that we must not, we will not, though we be made traitors for it." Many seemed desirous to do it; as those proud men, Jer 42:20. IV. Christ determined the question, and evaded the snare, by referring them to their national concessions already made, by which they were precluded from disputing this matter, Mar 12:15-17. He knew their hypocrisy, the malice that was in their hearts against him, while with their mouth they showed all this love. Hypocrisy, though ever so artfully managed, cannot be concealed from the Lord Jesus. He sees the potsherd that is covered with the silver dross. He knew they intended to ensnare him, and therefore contrived the matter so as to ensnare them, and to oblige them by their own words to do what they were unwilling to do, which was, to pay their taxes honestly and quietly, and yet at the same time to screen himself against their exceptions. He made them acknowledge that the current money of their nation was Roman money, had the emperor's image on one side, and his superscription on the reverse; and if so, 1. Caesar might command their money for the public benefit, because he had the custody and conduct of the state, wherein he ought to have his charges borne; Render to Caesar the things that are Caesar's. The circulation of the money is from him as the fountain, and therefore it must return to him. As far as it is his, so far it must be rendered to him; and how far it is his, and may be commanded by him, is to be judged by the constitution of the government, according as it is, and hath settled the prerogative of the prince and the property of the subject. 2. Caesar might not command their consciences, nor did he pretend to it; he offered not to make any alteration in their religion. "Pay your tribute, therefore, without murmuring or disputing, but be sure to render to God the things that are God's." Perhaps he referred to the parable he had just now put forth, in which he had condemned them for not rendering the fruits to the Lord of the vineyard, Mar 12:2. Many that seem careful to give to men their due, are in no care to give God the glory due to his name; whereas our hearts and best affections are as much due to him as ever rent was to a landlord, or tribute to a prince. All that heard Christ, marvelled at the discretion of his answer, and how ingenuously he avoided the snare; but I doubt none were brought by it, as they ought to be, to render to God themselves and their devotions. Many will commend the wit of a sermon, that will not be commanded by the divine laws of a sermon.

Verse 18

The Sadducees, who were the deists of that age, here attack our Lord Jesus, it should seem, not as the scribes, and Pharisees, and chief-priests, with any malicious design upon his person; they were not bigots and persecutors, but sceptics and infidels, and their design was upon his doctrine, to hinder the spreading of that: they denied that there was any resurrection, and world of spirits, any state of rewards and punishments on the other side of death: now those great and fundamental truths which they denied, Christ had made it his business to establish and prove, and had carried the notion of them much further that ever it was before carried; and therefore they set themselves to perplex his doctrine. I. See here the method they take to entangle it; they quote the ancient law, by which, if a man died without issue, his brother was obliged to marry his widow, Mar 12:19. They suppose a case to happen that, according to that law, seven brothers were, successively, the husbands of one woman, Mar 12:20. Probably, these Sadducees, according to their wonted profaneness, intended hereby to ridicule that law, and so to bring the whole frame of the Mosaic institution into contempt, as absurd and inconvenient in the practice of it. Those who deny divine truths, commonly set themselves to disparage divine laws and ordinances. But this was only by the by; their design was to expose the doctrine of the resurrection; for they suppose that if there be a future state, it must be such a one as this, and then the doctrine, they think, is clogged either with this invincible absurdity, that a woman in that state must have seven husbands, or else with this insolvable difficulty, whose wife must she be. See with what subtlety these heretics undermine the truth; they do not deny it, nor say, There can be no resurrection; nay, they do not seem to doubt of it, nor say, If there be a resurrection, whose wife shall she be? as the devil to Christ, If thou be the Son of God. But, as though these beasts of the field were more subtle than the serpent himself, they pretend to own the truth, as if they were not Sadducees, no not they; who said that they denied the resurrection? They take it for granted that there is a resurrection, and would be thought to desire instruction concerning it, when really they are designing to give a fatal stab, and think that they shall do it. Note, It is the common artifice of heretics and Sadducees to perplex and entangle the truth, which they have not the impudence to deny. II. See here the method Christ takes to clear and establish this truth, which they attempted to darken, and give a shock to. This was a matter of moment, and therefore Christ does not pass it over lightly, but enlarges upon it, that, if they should not be reclaimed, yet others might be confirmed. 1. He charges the Sadducees with error, and charges that upon their ignorance. They who banter the doctrine of the resurrection as some do in our age, would be thought the only knowing men, because the only free thinkers, when really they are the fools in Israel, and the most enslaved and, prejudiced thinkers in the world. Do ye not therefore err? Ye cannot but be sensible of it yourselves, and that the cause of your error is, (1.) Because ye do not know the scriptures. Not but that the Sadducees had read the scriptures, and perhaps were ready in them; yet they might be truly said not to know the scriptures, because they did not know the sense and meaning of them, but put false constructions upon them; or they did not receive the scriptures as the word of God, but set up their own corrupt reasonings in opposition to the scripture, and would believe nothing but what they could see. Note, A right knowledge of the scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Keep the truth, the scripture-truth, and it shall keep thee. (2.) Because ye know not the power of God. They could not but know that God is almighty, but they would not apply that doctrine to this matter, but gave up the truth to the objections of the impossibility of it, which would all have been answered, if they had but stuck to the doctrine of God's omnipotence, to which nothing is impossible. This therefore which God hath spoken once, we are concerned to hear twice, to hear and believe, to hear and apply - that power belongs to God, Psa 62:11; Rom 4:19-21. The same power that made soul and body and preserved them while they were together, can preserve the body safe, and the soul active, when they are parted, and can unite them together again; for behold, the Lord's arm is not shortened. The power of God, seen in the return of the spring (Psa 104:30), in the reviving of the corn (Joh 12:24), in the restoring of an abject people to their prosperity (Eze 37:12-14), in the raising of so many to life, miraculously, both in the Old Testament and in the New, and especially in the resurrection of Christ (Eph 1:19, Eph 1:20), are all earnests of our resurrection by the same power (Phi 3:21); according to the mighty working whereby he is able to subdue all things to himself. 2. He sets aside all the force of their objection, by setting the doctrine of the future state in a true light (Mar 12:25); When they shall rise from the dead, they neither marry, nor are given in marriage. It is a folly to ask, Whose wife shall she be of the seven? For the relation between husband and wife, though instituted in the earthly paradise, will not be known in the heavenly one. Turks and infidels expect sensual pleasures in their fools' paradise, but Christians know better things - that flesh and blood shall not inherit the kingdom of God (Co1 15:50); and expect better things - even a full satisfaction in God's love and likeness (Psa 17:15); they are as the angels of God in heaven, and we know that they have neither wives nor children. It is no wonder if we confound ourselves with endless absurdities, when we measure our ideas of the world of spirits by the affairs of this world of sense. III. He builds the doctrine of the future state, and of the blessedness of the righteous in that state, upon the covenant of God with Abraham, which God was pleased to own, being after Abraham's death, Mar 12:26, Mar 12:27. He appeals to the scriptures; Have ye not read in the book of Moses? We have some advantage in dealing with those that have read the scriptures, though many that have read them, wrest them, as these Sadducees did, to their own destruction. Now that which he refers them to is, what God says to Moses at the bush, I am the God of Abraham; not only, I was so, but I am so; I am the portion and happiness of Abraham, a God all-sufficient to him. Note, It is absurd to think that God's relation to Abraham should be continued, and thus solemnly recognised, if Abraham was annihilated, or that the living God should be the portion and happiness of a man that is dead, and must be for ever so; and therefore you must conclude, 1. That Abraham's soul exists and acts as a state of separation from the body. 2. That therefore, some time or other, the body must rise again; for there is such an innate inclination in a human soul towards its body, as would make a total and everlasting separation inconsistent with the ease and repose, much more with the bliss and joy of those souls that have the Lord for their God. Upon the whole matter, he concludes, Ye therefore do greatly err. Those that deny the resurrection, greatly err, and ought to be told so.

Verse 28

The scribes and Pharisees were (however bad otherwise) enemies to the Sadducees; now one would have expected that, when they heard Christ argue so well against the Sadducees, they would have countenanced him, as they did Paul when he appeared against the Sadducees (Act 23:9); but it had not the effect: because he did not fall in with them in the ceremonials of religion, he agreeing with them in the essentials, gained him no manner of respect with them. Only we have here an account of one of them, a scribe, who had so much civility in him as to take notice of Christ's answer to the Sadducees, and to own that he had answered well, and much to the purpose (Mar 12:28); and we have reason to hope that he did not join with the other scribes in persecuting Christ; for here we have his application to Christ for instruction, and it was such as became him; not tempting Christ, but desiring to improve his acquaintance with him. I. He enquired, Which is the first commandment of all? Mar 12:28. He doth not mean the first in order, but the first in weight and dignity; "Which is that command which we ought to have in a special manner an eye to, and our obedience to which will lay a foundation for our obedience to all the rest?" Not that any commandment of God is little (they are all the commands of a great God), but some are greater than others, moral precepts than rituals, and of some we may say, They are the greatest of all. II. Christ gave him a direct answer to this enquiry, Mar 12:29-31. Those that sincerely desire to be instructed concerning their duty, Christ will guide in judgment, and teach his way. He tells him, 1. That the great commandment of all, which is indeed inclusive of all, is, that of loving God with all our hearts. (1.) Where there is a commanding principle in the soul, there is a disposition to every other duty. Love is the leading affection of the soul; the love of God is the leading grace in the renewed soul. (2.) Where this is not, nothing else that is good is done, or done aright, or accepted, or done long. Loving God with all our heart, will effectually take us off fRom. and arm us against, all those things that are rivals with him for the throne in our souls, and will engage us to every thing by which he may be honoured, and with which he will be pleased; and no commandment will be grievous where this principle commands, and has the ascendant. Now here in, Mark, our Saviour prefixes to this command the great doctrinal truth upon which it is built (Mar 12:29); Hear, O Israel, The Lord our God is one Lord; if we firmly believe this, it will follow, that we shall love him with all our heart. He is Jehovah, who has all amiable perfections in himself; he is our God, to whom we stand related and obliged; and therefore we ought to love him, to set our affections on him, let out own desire toward him, and take a delight in him; and he is one Lord, therefore he must be loved with our whole heart; he has the sole right to us, and therefore ought to have the sole possession of us. If he be one, our hearts must be one with him, and since there is no God besides, no rival must be admitted with him upon the throne. 2. That the second great commandment is, to love our neighbour as ourselves (Mar 12:31), as truly and sincerely as we love ourselves, and in the same instances, and we must show it by doing as we would be done by. As we must therefore love God better than ourselves, because he is Jehovah, a being infinitely better than we are, and must love him with all our heart, because he is one Lord, and there is no other like him; so we must love our neighbour as ourselves, because he is of the same nature with ourselves; our hearts are fashioned alike, and my neighbour and myself are of one body, of one society, that of the world of mankind; and if a fellow-Christian, and of the same sacred society, the obligation is the stronger. Hath not one God created us? Mal 2:10. Has not one Christ redeemed us? Well might Christ say, There is no other commandment greater than these; for in these all the law is fulfilled, and if we make conscience of obedience to these, all other instances of obedience will follow of course. III. The scribe consented to what Christ said, and descanted upon it, Mar 12:32, Mar 12:33. 1. He commends Christ's decision of this question; Well, Master, thou hast said the truth. Christ's assertions needed not the scribe's attestations; but this scribe, being a man in authority, thought it would put some reputation upon what Christ said, to have it commended by him; and it shall be brought in evidence against those who persecuted Christ, as a deceiver, that one of themselves, even a scribe of their own, confessed that he said the truth, and said it well. And thus must we subscribe to Christ's sayings, must set to our seal that they are true. 2. He comments upon it. Christ had quoted that great doctrine, that the Lord our God is one Lord; and this he not only assented to, but added, "There is none other but he; and therefore we must have no other God besides." This excludes all rivals with him, and secures the throne in the heart entire for him. Christ had laid down that great law, of loving God with all our hearts; and this also he explains - that it is loving him with the understanding, as those that know what abundant reason we have to love him. Our love to God, as it must be an entire, so it must be an intelligent, love; we must love him with all the understanding, ex holēs tēs suneseōs - out of the whole understanding; our rational powers and faculties must all be set on work to lead out the affections of our souls toward God. Christ has said, "To love God and our neighbour is the greatest commandment of all;" "Yea," saith the scribe, "it is better, it is more than all whole-burnt-offerings and sacrifices, more acceptable to God, and will turn to a better account to ourselves." There were those who held, that the law of sacrifices was the greatest commandment of all; but this scribe readily agreed with our Saviour in this - that the law of love to God and our neighbour is greater than that of sacrifice, even than that of whole-burnt-offerings, which were intended purely for the honour of God. IV. Christ approved of what he said, and encouraged him to proceed in his enquiries of him, Mar 12:34. 1. He owned that he understood well, as far as he went; so far, so good. Jesus saw that he answered discreetly, and was the more pleased with it, because he had of late met with so many even of the scribes, men of letters, that answered indiscreetly, as those that had no understanding, nor desired to have any. He answered nounechōs - as one that had a mind; as a rational intelligent man, as one that had his wits about him; as one whose reason was not blinded, whose judgment was not biassed, and whose forethought was not fettered, by the prejudices which other scribes were so much under the power of. He answered as one that allowed himself liberty and leisure to consider, as one that had considered. 2. He owned that he stood fair for a further advance; "Thou art not far from the kingdom of God, the kingdom of grace and glory; thou art in a likely way to be a Christian, a disciple of Christ. For the doctrine of Christ insists most upon these things, and is designed, and has a tendency direct, to bring thee to this." Note, There is hope of those who make a good use of the light they have, and go as far as that will carry them, that by the grace of God they will be led further, by the clearer discoveries God has to make to them. What became of this scribe we are not told, but would willingly hope that he took the hint Christ hereby gave him, and that, having been told by him, so much to his satisfaction, what was the great commandment of the law, he proceeded to enquire of him, or his apostles, what was the great commandment of the gospel too. Yet, if he did not, but took, up here, and went no further, we are not to think it strange; for there are many who are not far from the kingdom of God, and yet never come thither. Now, one would think, this should have invited many to consult him: but it had a contrary effect; No man, after that, durst ask him any question; every thing he said, was spoken with such authority and majesty, that every one stood in awe of him; those that desired to learn, were ashamed to ask, and those that designed to cavil, were afraid to ask.

Verse 35

Here, I. Christ shows the people how weak and defective the scribes were in their preaching, and how unable to solve the difficulties that occurred in the scriptures of the Old Testament, which they undertook to expound. Of this he gives an instance, which is not so fully related here as it was in Matthew. Christ was teaching in the temple: many things he said, which were not written; but notice is taken of this, because it will stir us up to enquire concerning Christ, and to enquire of him; for none can have the right knowledge of him but from himself; it is not to be had from the scribes, for they will soon be run aground. 1. They told the people that the Messiah was to be the Son of David (Mar 12:35), and they were in the right; he was not only to descend from his loins, but to fill his throne (Luk 1:32); The Lord shall give him the throne of his father David. The scripture said it often, but the people took it as what the scribes said; whereas the truths of God should rather be quoted from our Bibles than from our ministers, for there is the original of them. Dulcius ex ipso fonte bibuntur aquae - The waters are sweetest when drawn immediately from their source. 2. Yet they could not tell them how, notwithstanding that it was very proper for David, in spirit, the spirit of prophecy, to call him his Lord, as he doth, Psa 110:1. They had taught the people that concerning the Messiah, which would be for the honour of their nation - that he should be a branch of their royal family; but they had not taken care to teach them that which was for the honour of the Messiah himself - that he should be the Son of God, and, as such, and not otherwise, David's Lord. Thus they held the truth in unrighteousness, and were partial in the gospel, as well as in the law, of the Old Testament. They were able to say it, and prove it - that Christ was to be David's son; but if any should object, How then doth David himself call him Lord? they would not know how to avoid the force of the objection. Note, Those are unworthy to sit in Moses's seat, who, though they are able to preach the truth, are not in some measure able to defend it when they have preached it, and to convince gainsayers. Now this galled the scribes, to have their ignorance thus exposed, and, no doubt, incensed them more against Christ; but the common people heard him gladly, Mar 12:37. What he preached was surprising and affecting; and though it reflected upon the scribes, it was instructive to them, and they had never heard such preaching. Probably there was something more than ordinarily commanding and charming in his voice and way of delivery, which recommended him to the affections of the common people; for we do not find that any were wrought upon to believe in him, and to follow him, but he was to them as a lovely song of one that could play well on an instrument; as Ezekiel was to his hearers, Eze 33:32. And perhaps some of these cried, Crucify him, as Herod heard John Baptist gladly, and yet cut off his head. II. He cautions the people to take heed of suffering themselves to be imposed upon by the scribes, and of being infected with their pride and hypocrisy; He said unto them in his doctrine, "Beware of the scribes (Mar 12:38); stand upon your guard, that you neither imbibe their peculiar opinions, nor the opinions of the people concerning them." The charge is long as drawn up against them in the parallel place (Mt. 23); it is here contracted. 1. They affect to appear very great; for they go in long clothing, with vestures down to their feet, and in those they walk about the streets, as princes, or judges, or gentlemen of the long robe. Their going in such clothing was not sinful, but their loving to go in it, priding themselves in it, valuing themselves on it, commanding respect by it, saying to their long clothes, as Saul to Samuel, Honour me now before this people, this was a product of pride. Christ would have his disciples go with their loins girt. 2. They affect to appear very good; for they pray, they make long prayers, as if they were very intimate with heaven, and had a deal of business there. They took care it should be known that they prayed, that they prayed long, which, some think, intimates that they prayed not for themselves only, but for others, and therein were very particular and very large; this they did for a pretence, that they might seem to love prayer, not only for God's sake, whom hereby they pretended to glorify, but for their neighbour's sake, whom hereby they pretended to be serviceable to. 3. They here aimed to advance themselves: they coveted applause, and were fond of it; they loved salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts; these pleased a vain fancy; to have these given them, they thought, expressed the value they had for them, who did know them, and gained them respect for those who did not. 4. They herein aimed to enrich themselves. They devoured widows' houses, made themselves masters of their estates by some trick or other; it was to screen themselves from the suspicion of dishonesty, that they put on the mask of piety; and that they might not be thought as bad as the worst, they were studious to seem as good as the best. Let fraud and oppression be thought the worse of for their having profaned and disgraced long prayers; but let not prayers, no nor long prayers, be thought the worse of, if made in humility and sincerity, for their having been by some thus abused. But as iniquity, thus disguised with a show of piety, is double iniquity, so its doom will be doubly heavy; These shall receive great damnation; greater than those that live without prayer, greater than they would have received for the wrong done to the poor widows, if it had not been thus disguised. Note, The damnation of hypocrites will be of all others the greatest damnation.

Verse 41

This passage of story was not in Matthew, but is here and in Luke; it is Christ's commendation of the poor widow, that cast two mites into the treasury, which our Saviour, busy as he was in preaching, found leisure to take notice of. Observe, I. There was a public fund for charity, into which contributions were brought, and out of which distributions were made; a poor's-box, and this in the temple; for works of charity and works of piety very fitly go together; where God is honoured by our worship, it is proper he should be honoured by the relief of his poor; and we often find prayers and alms in conjunction, as Act 10:2, Act 10:4. IT is good to erect public receptacles of charity for the inviting and directing of private hands in giving to the poor; nay it is good for those who are of ability to have funds of their own, to lay by as God has prospered them (Co1 16:2), that they might have something ready to give when an object of charity offers itself, which is before dedicated to such uses. II. Jesus Christ had an eye upon it; He sat over against the treasury, and beheld now the people cast money into it; not grudging either that he had none to cast in, or had not the disposal of that which was cast in, but observing what was cast in. Note, Our Lord Jesus takes notice of what we contribute to pious and charitable uses; whether we give liberally or sparingly; whether cheerfully or with reluctance and ill-will; nay, he looks at the heart; he observes what principles we act upon, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men. III. He saw many that were rich cast in much: and it was a good sight to see rich people charitable, to see many rich people so, and to see them not only cast in, but cast in much. Note, Those that are rich, ought to give richly; if God give abundantly to us, he expects we should give abundantly to the poor; and it is not enough for those that are rich, to say, that they give as much as others do, who perhaps have much less of the world than they have, but they must give in proportion to their estates; and if objects of charity do not present themselves, that require so much, they ought to enquire them out, and to devise liberal things. IV. There was a poor widow that cast in two mites, which make a farthing (Mar 12:42); and our Lord Jesus highly commended her; called his disciples to him, and bid them take notice of it (Mar 12:43); told them that she could very ill spare that which she gave, she had scarcely enough for herself, it was all her living, all she had to live upon for that day, and perhaps a great part of what she had earned by her labour the day before; and that forasmuch as he knew she did it from a truly charitable disposition, he reckoned it more than all that put together, which the rich people threw in; for they did cast in of their abundance, but she of her want, Mar 12:44. Now many would have been ready to censure this poor widow, and to think she did ill; why should she give to others, when she had little enough for herself? Charity begins at home; or, if she would give it, why did she not bestow it upon some poor body that she knew? What occasion was there for her bringing it to the treasury to be disposed of by the chief priests, who, we have reason to fear, were partial in the disposal of it? It is so rare a thing to find any that would not blame this widow, that we cannot expect to find any that will imitate her; and yet our Saviour commends her, and therefore we are sure that she did very well and wisely. If Christ saith, Well-done, no matter who saith otherwise; and we must hence learn, 1. That giving alms, is an excellent good thing, and highly pleasing to the Lord Jesus; and if we be humble and sincere in it, he will graciously accept of it, though in some circumstances there may not be all the discretion in the world. 2. Those that have but a little, ought to give alms out of their little. Those that live by their labour, from hand to mouth, must give to those that need, Eph 4:28. 3. It is very good for us to straiten and deny ourselves, that we may be able to give the more to the poor; to deny ourselves not only superfluities, but even conveniences, for the sake of charity. We should in many cases pinch ourselves, that we may supply the necessities of others; this is loving our neighbours as ourselves. 4. Public charities should be encouraged, for they bring upon a nation public blessings; and though there may be some mismanagement of them, yet that is not a good reason why we should not bring in our quota to them. 5. Though we can give but a little in charity, yet if it be according to our ability, and be given with an upright heart, it shall be accepted of Christ, who requires according to what a man has, and not according to what he has not; two mites shall be put upon the score, and brought to account, if given in a right manner, as if they had been two pounds. 6. It is much to the praise of charity, when we give not only to our power, but beyond our power, as the Macedonian churches, whose deep poverty abounded to the riches of their liberality, Co2 8:2, Co2 8:3. When we can cheerfully provide for others, out of our own necessary provision, as the widow of Sarepta for Elijah, and Christ for his five thousand guests, and trust God to provide for us some other way, this is thank-worthy.

Verse 1

12:1-12 The events of 11:27–12:44 all take place in the Temple (see 11:27; 13:1). This story (literally parable) is intimately tied to the previous question about Jesus’ authority (11:27-33) by the introductory words, Then Jesus began teaching them. This parable is an extended reply by Jesus to the religious leaders. • Jesus intended his audience to interpret this parable in light of Isa 5:1-7, a similar story of someone planting a vineyard, building a lookout tower, putting a fence around the vineyard, and digging a pit for a wine vat. A similar question is asked: What do you suppose the owner of the vineyard will do? (Mark 12:9; cp. Isa 5:4). Isaiah specifically identifies the vineyard as the people of Israel (Isa 5:7); Jesus’ hearers and Mark’s readers would similarly have understood the present story as an allegory about the Israelites. Other details in the story are also clearly meant to be interpreted allegorically: The tenants represent the leaders of Israel; the owner represents God; the servants represent the Old Testament prophets; the beloved son represents Jesus, the Son of God; the murder of the son represents Jesus’ crucifixion; and the giving of the vineyard to others represents the judgment coming upon Israel (Mark 11:15-17; 13:1-37). The interpretation would have been more clear to Mark’s readers than to Jesus’ original audience, but the religious leaders who were Jesus’ contemporaries understood it clearly enough that they sought to kill him (12:12).

12:1 The antecedent to them is the religious leaders of 11:27 (also in 12:12). • The beginning description of the story comes from Isa 5:1-7. Jesus’ audience knew the book of Isaiah well and would have immediately recalled this allegory of the vineyard.

Verse 2

12:2-5 The time of the grape harvest probably refers to the time, some four years after planting, when a new vineyard would produce its first harvest. The owner’s share of the crop would have been a quantity of grapes or wine, given in payment for the lease of the vineyard. • In the Old Testament, prophets are often referred to as servants (Jer 7:25-26; Amos 3:7; Zech 1:6); they were repeatedly mistreated and killed by Israelite leaders (1 Kgs 18:13; 19:10, 14; 2 Chr 24:20-27; 36:15-16; Jer 26:20-23; Neh 9:26; see Matt 23:34, 37; 1 Thes 2:15).

Verse 6

12:6 Mark’s early readers would have immediately associated his son whom he loved dearly with Jesus (cp. 1:11; 9:7; see also 1:1; 3:11; 5:7).

Verse 7

12:7 The reasoning of the tenants is unclear to us, although it was apparently clear to the original hearers, requiring no further explanation (cp. Matt 21:38; Luke 20:14). Perhaps with the son’s coming, they assumed that the father had died and that the murder of the son would leave the vineyard without a living claimant. Then ownership would fall to those who had been working the vineyard for years.

Verse 8

12:8 threw his body out of the vineyard: The tenants’ disgraceful treatment of the son is heightened by their not even burying his body. Cp. Heb 13:12-13.

Verse 9

12:9 The parable concludes with two rhetorical questions (cp. 3:23, 33; 4:13; 7:18; 8:12). The first corresponds to what the “Lord of Heaven’s Armies” says in the parable of the vineyard (Isa 5:5-7). Although some interpret Jesus’ answer as meaning that God would replace the evil Jewish leaders (Mark 11:27; 12:12) with more faithful ones, Mark’s readers likely would have understood the others to whom the vineyard would be given as the Gentile church (cp. Matt 21:43; Rom 9:25-33; 11:13-24). Thus, Jesus’ parable connects with the coming destruction of Jerusalem (Mark 11:15-19; 13:1-37; 14:58; 15:29).

Verse 10

12:10-11 In his second rhetorical question, Jesus used a quotation from Ps 118:22-23. The rejected stone (the Son) had become the cornerstone of God’s Kingdom (cp. Acts 4:11; 1 Pet 2:4, 6-7). The phrase is traditionally understood as the buried cornerstone that is part of the foundation, but it could be the capstone at the top of a building that marks its completion. Whichever stone is meant, it was the most important one. Despite the evil intention of the builders—the religious leaders—all they did was in accordance with God’s will (Acts 4:28), which was wonderful to see. Those who put Jesus to death were God’s instruments in his plan for the Son of Man to give his life as a ransom for many (Mark 10:45).

Verse 12

12:12 The religious leaders: For the second time, the presence of the crowd thwarted their evil intentions (see 11:31-32; 14:1-2).

Verse 13

12:13-17 Having failed in questioning Jesus’ authority, Jesus’ enemies tried to alienate his audience. Readers are aware from the beginning that the flattery of the Pharisees and supporters of Herod (see 3:6) was insincere; they wanted only to trap Jesus into saying something for which he could be arrested. The question is it right to pay taxes to Caesar or not? had been carefully thought out by Jesus’ opponents. It presented Jesus with a dilemma. To say yes would alienate the people, for they despised the Romans and hated paying them taxes. To say no would make him a revolutionary and force an immediate confrontation with the Roman authorities, resulting in his arrest.

Verse 14

12:14 taxes: The Greek word refers to a poll tax or head tax; cp. Luke 2:1-2; Acts 5:37.

Verse 15

12:15 Jesus’ surprising reply revealed his wisdom. • a Roman coin: Apparently the poll tax had to be paid in Roman coinage.

Verse 16

12:16 The picture and title on the coin was almost certainly that of Tiberius Caesar, who reigned from AD 14–37. The inscription read “Tiberius Caesar Augustus, Son of [the] Divine Augustus” on one side and “High Priest” on the other.

Verse 17

12:17 give to Caesar what belongs to Caesar: Jesus’ words cannot be taken as those of an anti-Roman zealot opposing Jewish taxation by Caesar. Jesus clearly indicates elsewhere that he was opposed to the zealot cause (see Matt 5:9, 39, 41; 26:52). However, Jesus’ statement cannot be understood as pro-Roman, either, because service to God is fundamental, and God is ultimately over Caesar. Like the evil farmers in the previous parable, the religious leaders had not given God what belonged to him.

Verse 18

12:18-27 This is the third controversy story of the series begun in 11:27. As in most New Testament references to the Sadducees, the setting is the Temple (Matt 22:23-33 // Luke 20:27-40; Acts 4:1-3; 5:12, 17; 22:30–23:10; the exceptions are Matt 3:7; 16:1-12). • The Sadducees’ question (Mark 12:19-23) was carefully crafted and based on a commandment of Moses (Deut 25:5-6; see Gen 38:6-11; Ruth 4:1-22). Since all seven men could not have the woman as wife in the resurrection, and since none of them had a special claim, the Sadducees thought that they had proven the absurdity of the doctrine of the resurrection and refuted the Pharisees and Jesus (cp. Matt 12:41-42; Luke 16:19-31; see also Mark 8:31; 9:31; 10:34).

12:18 This is the only place in Mark where the Sadducees are mentioned by name, although they are included in references to the leading priests (see 8:31; 10:33; 11:18, 27). Sadducees did not believe in the resurrection from the dead (see Acts 4:1-2; 23:8).

Verse 19

12:19 The Sadducees based their views only on the books of Moses. • Like the Pharisees (12:14), they addressed Jesus as Teacher. The Sadducees were fond of debating with religious teachers (see Josephus, Antiquities 18.1.4).

Verse 24

12:24-27 Jesus’ response had two elements. First, he rebuked the Sadducees’ ignorance of the Scriptures (i.e., the Old Testament), where the resurrection of the dead is referred to most clearly in the Prophets (Isa 26:19; Ezek 37:1-14) and the Writings (Job 19:26; Pss 16:9-11; 49:15; 73:23-26; Dan 12:2). However, the Sadducees accepted only the Torah (Genesis—Deuteronomy), so Jesus answered them from the Torah. The reference to God as the God of Abraham, the God of Isaac, and the God of Jacob (see Exod 3:6, 15-16) showed that God’s covenant with the patriarchs could not be broken by death. They were still alive (Matt 8:11-12; 13:17; Luke 16:19-31; John 8:56), for God is the God of the living, not the dead. God’s covenant relationship with his people extends beyond their physical death, which means that the afterlife must be a reality. • Second, Jesus challenged the Sadducees’ ignorance of God’s power. They thought that life in the resurrection would have to be an extension of mortal life. Instead, it is life raised to an entirely new level. In this new existence, there is no need for sexual reproduction because there is no more death. The intimacy of marriage is superseded by fellowship with a multitude of fellow believers and with God (Mark 10:29-30; Matt 19:28-29; Luke 18:29-30; Rev 21:1-4). It is in this respect that resurrected believers will be like the angels in heaven. • Jesus’ argument demonstrates his wisdom before his opponents and affirms the hope of the resurrection for his followers. Jesus is “the resurrection and the life” (John 11:25); he has conquered death and assured those who believe in him that they will “not perish but have eternal life” (John 3:16).

Verse 28

12:28-34 After the three hostile challenges of 11:27–12:27, the reader might expect the next question to Jesus to be hostile (see 11:28; 12:13, 15, 19-23), but this was not a hostile counter. Earlier references in Mark to the teachers of religious law have portrayed them as antagonistic (2:6-7, 16; 3:22; 7:1, 5; 8:31; 9:14; 10:33; 11:18, 27), and Jesus will warn the crowds against their hypocrisy (12:38-40), but this teacher was positively inclined toward Jesus (12:28, 32) and praised him (12:32-33). Jesus described the man’s answer to his question as having understanding, and Jesus said that the man was not far from the Kingdom of God (12:34).

12:28 Of all the commandments: The Torah (Genesis—Deuteronomy) contains 613 separate commandments, and Jewish teachers frequently debated about which were more important than others. No command was considered unimportant, but some were recognized as more fundamental than others (see Matt 22:40). Rabbi Hillel’s answer to this question was, “What is hateful to you, do not do to your neighbor” (Babylonian Shabbat 31a; see also Tobit 4:15). Other suggestions included Prov 3:6; Isa 33:15-16; 56:1; Amos 5:4; Mic 6:8; and Hab 2:4.

Verse 29

12:29-31 Jesus’ reply combined two widely separated commands from the Torah. • The first, Deut 6:4-5, was probably the best known passage in the Old Testament, for it was repeated twice daily by observant Jews. It is called the Shema because it begins with the word Listen (Hebrew shema‘). The first command corresponds to the first part of the Ten Commandments (Exod 20:2-11), which deals with a person’s relationship to God. • The oneness of God is foundational to Jewish and Christian monotheism and is the basis for the command to love God with all one’s heart (thinking and affection), soul (desire and feeling), mind (understanding), and strength (energy and power). • The second command is from Lev 19:18. It corresponds to the second part of the Ten Commandments (Exod 20:12-17), which concerns a person’s relationship with other people. The second command is based on the natural inclination of people to look after themselves. Its importance to the early church can be seen in its frequent repetition (Matt 5:43-44; 19:19; 25:31-46; Rom 13:8-10; Gal 5:14; Jas 2:8; Didache 1.2; 2.7). The two commands are not independent, but are intimately associated as one commandment. Their integration precludes religious mysticism that addresses only a person’s relationship with God or humanism that addresses only human relationships.

Verse 32

12:32-33 The scribe’s affirmation adds emphasis to the importance of these two commands for authentic devotion.

Verse 34

12:34 The account ends with Jesus’ commending the teacher of religious law for recognizing that this twofold command was more important than burnt offerings and sacrifices (see Hos 6:6). We are left uncertain as to the fate of this man. He was not far from the Kingdom of God, but did he enter it? Mark might have intentionally left this question unanswered so that each reader would wrestle with the question, Have I entered the Kingdom of God?

Verse 35

12:35-37 After having answered various questions, mostly from opponents, Jesus now asked a question (see 8:27; Matt 17:25; 21:31; Luke 10:36). The Messiah was considered the son of David because of such passages as Isa 9:2-7; 11:1-5; Jer 23:5-6; 33:15-16; Ezek 34:23-24; 37:24-28. With his question, Jesus did not deny that the Messiah was a descendant of David (Mark 10:47-48; 11:10; see Rom 1:3-4), but he demonstrated that this description, while correct, is inadequate. The Messiah is far more!

Verse 36

12:36-37 Psalm 110:1 is the Old Testament verse most quoted in the New Testament. Since David authored the psalm, the statement “The Lord [God] said to my [David’s] Lord [the Messiah]” indicates that the Messiah is David’s Lord. Thus, the Messiah could not simply be David’s son. He is the Son of God who sits at God’s right hand (Mark 14:62) and will come to judge the world (8:38; 13:24-27, 32-37).

Verse 38

12:38-39 teachers of religious law: See 1:22. The warning here is similar to the one against the Pharisees and Herod in 8:15. The scribes broke the two greatest commands (12:30-31). They broke the first command by failing to love God and failing to reserve for him alone the reverence and adoration they sought for themselves. • Flowing robes were probably the garments worn by religious men; respectful greetings perhaps meant being called “Rabbi” (see Matt 23:7). The seats of honor were in the front of the synagogue facing the congregation.

Verse 40

12:40 The teachers of religious law broke the second command by failing to love their neighbors, as was seen in their cheating widows of their property. They clearly were cheating the most vulnerable and needy people despite God’s concern for widows (Deut 14:29; Pss 68:5; 146:9; Isa 1:17; Jer 7:6; 49:11) and his condemnation of those who mistreat them (Isa 1:23; Ezek 22:7; Zech 7:10; Mal 3:5). The scribes wore a hypocritical cloak of false piety (see Matt 6:5-6; Luke 18:11-12). • they will be more severely punished: In the final judgment (Mark 9:42-48; see Luke 14:11).

Verse 41

12:41-44 This account of a poor widow highlights the contrast between the falsely pious religious leaders (12:38-40) and those who truly love God. The emphasis of the passage falls on Jesus’ pronouncement, I tell you the truth, in which the widow is described as having given more than the rich.

12:41-42 The word translated collection box can refer to a building within the Temple compound in which Temple money was stored, but here it refers to one of thirteen money chests into which gifts were placed. As Jesus watched, many rich people put in large sums. Then he noticed a poor widow put in two small coins. (The use of the Roman term quadrans supports the view that Mark wrote his Gospel for the church in Rome; see Mark Book Introduction, “Audience.”) These two coins were worth one sixty-fourth of a denarius, a normal day’s pay (Matt 20:1-2).

Verse 43

12:43-44 Jesus called his disciples to hear his teaching (see 3:23; 6:7; 8:1; 10:42; see also 7:14; 8:34). Jesus’ pronouncement in 12:43 revealed a radical difference between his thinking and that of the world. No one would have named a building after the widow for her gift of two small coins, but Jesus and his Father look at a person’s heart (1 Sam 16:7). The widow was doing exactly what Jesus told the rich young ruler to do (Mark 10:21) and what he taught his disciples (1:18, 20; 8:34-37; 10:28-29). Like the woman of 14:3-9, the poor widow loved God with all her heart, soul, mind, and strength (12:30).