Mark 12
DorrisMark 12:1-12
- THE WICKED
(Matthew 21:33-46; Luke 20:9-26)
1 And he began to speak unto them in parables.–This is a continuation of his work in the temple on Tuesday, April 12.
A man planted a vineyard,–[The vineyard is a piece of land planted in vines to produce grapes and make wine.]
and set a hedge about it,–[It is fenced, or hedged, to protect the vines from destruction by beasts, or being robbed by marauders. Sometimes a vineyard was protected by both a fence and a wall. (Isaiah 5:5.) A common way of inclosing fields in Judea was either with a fence of wood or stones, or more probably with thorns, thickset and growing.]
and digged a pit for the winepress,–[The winepress–the winevat, as it is frequently written–was the pit dug in which the juice from the presses would flow.]
and built a tower, and let it out to husbandmen,– [The tower was the building in which the husbandmen dwelt, and sometimes under it the vats for grapes were placed one above the other. In the upper one they were trod out; in the lower one was the must. From this the juice descended into the winevat in the earth. The owner let out his vineyard, with all its fixtures, to husbandmen. They were to give him his rent at the proper seasons. He took rent or tithes in the product of the vineyard. “A man planted a vineyard.” This is intended to represent that God planted a people in the land of Canaan.
He hedged it around by the divine order and the divine protection. We do not know that every point of the vineyard represented something of the kingdom–at least we cannot certainly point out the thing represented. The wine-vat is sometimes said to be the sacrifices typical of the sufferings of Jesus, and the tower the temple in which God is worshiped. He intrusted its cultivation and management to the priests and Levites, of whom the scribes were the leaders. When these were appointed, Jesus left it to their management, under the general direction of his laws and precepts. They were to be accountable to God for the faithful teaching of these laws.]
and went into another country.–Literally, in our style, “moved away.” Luke adds “for a long time,” indicating that the parable goes far back in the years in its application. We shall fail to get all the practical good from this lesson if we confine it to the Jewish people. Again God has let out his vineyard to husbandmen, to the professed followers of Jesus Christ. The kingdom of God is now within us. Each of us has a part of God’s vineyard possessions to cultivate. He has fenced us round with promises and precepts, and given us the means for fruit.
2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruits of the vineyard.–That is, to collect the owner’s part of the produce; or as we often say, “collect the rent.” The servant was sent as the agent of the master. [When the proper season for the fruit of the vineyard came, he sent to the husbandmen a servant to receive his portion–the rentals due him for the use of the vineyard and the winepresses. During the Jewish dispensation God sent his prophets to warn his people of their departure from his law, and to demand of them the obedience and the worship that were his dues. God had especially provided for the well-being of the Jewish people. Deuteronomy 6:10-12.
3 And they took him, and beat him, and sent him away empty.–Three steps taken–“took,” “beat,” and “sent away empty.” [So these husbandmen did to the messengers sent to receive the fruits due the Lord; so the Jewish people, often led by the priests and Levites, did to the prophet sent of God.]
4 And again he sent unto them another servant; and him they wounded in the head, and handled shamefully.–[The Lord sent still other servants demanding his due for his own vineyard that he had planted, hedged, and fitted up with the winepress. They treated this one worse than the first. One step in rebellion and sin prepares for another. Evil men and seducers wax worse and worse.]
5 And he sent another; and him they killed:–Their wickedness increases under the patience of the owner. The climax was now reached, and the rest is merely the statement of repetition of outrage and continuance of refusal to render fruit.
and many others; beating some, and killing some.–[It is probable Jesus in his different descriptions had in mind particular leading prophets that had suffered, that he pointed out to them, in the history of the Jewish nation, and that they recognized them, but which we, in our ignorance of the facts, do not recognize. Some writers attempt to point out the different ones referred to in the different verses. There is too much uncertainty in this to be of profit. Jesus charges upon them the blood of all the prophets: “Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify and some of them shall ye scourge in your synagogues, and persecute from city to city: that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar. Verily I say unto you, All these things shall come upon this generation.” (Matthew 23:34-36.) That is, one step after another in the path of crime has been taken that shall in this generation culminate in the sum of all crimes–the killing of the Son of God. These former servants were typical of Jesus.]
6 He had yet one, a beloved son:–The rest were servants, literally bond servants, slaves, in the Greek, but this is his own son.
he sent him last unto them, saying, They will reverence my son.–They will so respect and reverence my son so as to heed what he says and pay the rent on the vineyard. [The Lord of the vineyard having one only and beloved son, determined to send him as a final resort, saying, “They will reverence my son.” The truth here represents God as the great lord of the vineyard who sends his only Son to warn the people of the dishonor and shame they bring upon God, and of the ruin they bring upon themselves in refusing to honor God. He here, while portraying the depth of wickedness, the extremity to which a course of wickedness brings the people, foretells his own death speedily to happen, and he holds out the thought that these religious teachers will do it.]
7 But those husbandmen said among themselves, This is the heir;–The son of the landlord and to whom the ownership of the vineyard will finally go.
come, let us kill him, and the inheritance shall be ours.–[The husbandmen to whom he had intrusted his vineyard, when they saw the son–the heir–plotted to kill him, and then the inheritance will be theirs. As Jesus put forth higher claims to be the Son of God than others, so their bitterness against him was correspondingly greater. Very generally it is supposed that the priests and scribes persecuted Jesus because they thought him an impostor, but many of them did it with a knowledge of the truth that he was a divine personage.]
8 And they took him, and killed him, and cast him forth out of the vineyard.–Here, as in verse 3, three steps are taken. Luke says: “And they cast him forth out of the vineyard, and killed him.” So also Matthew and Luke give the facts and not the order in which they occurred. [The priests and scribes were responsible for the death of Jesus. They urged others to crucify him, and were as responsible for his death as if they had done it with their own hands. “Cast him forth out of the vineyard.” They rejected him and his teaching as having no place in the dominion of God.]
9 What therefore will the lord of the vineyard do?–The design of this question was that they might condemn themselves, and admit the justice of the punishment that was soon coming upon them.
he will come and destroy the husbandmen, and will give the vineyard unto others.–[In view of this repeated rebellion, these successive steps in rebellion, each increasing in heinousness against the Lord of the vineyard, what shall he do? The answer to that question reveals what God will do to those who have departed from his laws, set aside his appointments, and fought against his servants throughout the Jewish dispensation. He will come and destroy the husbandmen, and give the vineyard unto others. Matthew (Matthew 21:41) says: “He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, who shall render him the fruits in their seasons.” In its application God will destroy these husbandmen–the religious teachers of the Jewish people–who have disobeyed him and led the people to sin, and will deliver his vineyard to other husbandmen who will be more faithful and true to him. Their destruction prefigured the more terrible destruction that awaits those who reject Christ.]
10 Have ye not read even this scripture: The stone which the builders rejected, the same was made the head of the corner;–This and the next verse is a quotation from Psalms 118:22. [This was first spoken of David, who was rejected of his parents, or passed over, but who was chosen of God, and became the builder of the kingdom of Judah. It is said to be based upon a fact that when the temple of Solomon was being built, there was an unshapely stone that was rejected of the builders as unfitted for service until they were about completing the building, and it was seen that this stone would so fit in the main arch as to be a key that would hold in position and give strength to the whole arch. Whether this is true or not, Jesus was rejected by the elders and the chief priests (his forerunners and types were rejected);yet he became the head of the corner–the central truth of the whole system of the divine government. The whole Jewish system is meaningless without Christ as the end and culmination of it. It is also the great central truth of the Christian system. The Jewish system is a type in its true development of the Christian system, and so this parable finds its more complete fulfillment in the Christian system than in the Jewish; and it is true that the religious teachers more than others pervert the will of God, and reject his divine authority by substituting ways of their own for the things commanded by God and sealed with his blood.
His spiritual body now exists in which his laws, institutions, and commandments, sealed by his blood, are to be observed. When men turn from these laws sealed by his blood, and substitute other appointments for them, they as much reject Christ as the fountain as did the priests and elders his fleshly person. It is as true now as it ever was that men may reject Christ and turn from his laws while professing to follow him, and yet he is the only foundation of the true kingdom of God. To him every tongue shall confess and every knee bow.]
11 This was from the Lord, And it is marvellous in our eyes?–[The so ordering things that the stone which was rejected of the leaders and teachers became the head of the corner was of God’s overruling and controlling, and the whole development is a marvel and a wonder to the world. It is yet, the strong and wise provisions of men must come to naught. God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world, that he might put to shame things that are strong. “And the base things of the world, and the things that are despised, did God choose, yea and the things that are not, that he might bring to nought the things that are.”]
12 And they sought to lay hold on him;–This expresses the effect the parable had upon them.
and they feared the multitude;–They saw the hour was not auspicious. There were too many of the enthusiastic Galileans present.
for they perceived that he spake the parable against them and they left him, and went away.–[The scribes and Pharisees saw it was aimed at them as the leaders and teachers of the people, who misled them, who persecuted the servants of God, and who were then fierce and bitter against him, anxious to destroy him, but fearing the people who regarded him as a prophet. The people most anxious to persecute are the most cowardly.]
Mark 12:13-37
- TRIBUTE TO CAESAR
(Matthew 22:15-22; Luke 20:20-26)
13 And they send unto him certain of the Pharisees and of the Herodians,–The Pharisees counseled together how they might entangle him in his talk. Matthew (Matthew 22:15-16) says “They send to him their disciples, with the Herodians.” The rulers did not go themselves, but sent with the Herodians some of their disciples. Luke (Luke 20:20) says: “Sent forth spies.” The work of a detective whose purpose is to entangle a bad man in his speech for the sake of exposing him is not an enviable one; but to lay snares for a good man is diabolical. Yet this is exactly what the Pharisees deliberately took counsel to do. Here enemies meet in their common hatred of Jesus.
that they might catch him in talk.–This was the work the spies were sent to do. The object was to ensnare or entrap him in his answer to their question in the next verse which they hoped he would answer yes or no. They thought that in his answer he must fatally involve himself in his relations either to the government or the people. They are trying him now in a way which they had never before attempted. Namely, by complimenting him until they induced him to utter sentences which they would almost suggest.
14 And when they were come, they say unto him, Teacher, we know that thou art true,–They express the truth in a hypocritical compliment, not believed by them, but artfully said, as compliments often are, to conceal their true design.
and carest not for any one;–That is, thou art an independent teacher, speaking your sentiments without regard to the fear or favor of man. This was true, and probably they believed this.
for thou regardest not the person of men,–That is, you are not influenced by rank or position, not even by Caesar himself, in your decisions, but are perfectly impartial.
but of a truth teachest the way of God:–The way of God was taught and mapped out for men to walk in without fear or favor–neither adding to nor taking from.
Is it lawful to give tribute unto Caesar,–The family name of Julius Caesar, the first Roman emperor, and applied to his successors. The name “Caesar,” after the time of Julius Caesar, became common to all the emperors, as Pharaoh was the common name of all the kings of Egypt. Now it is applied to the authorities of any civil government, national, state or city.
or not?–They worded the question, as they thought, so he would be forced to reply “yes” or “no.” They were anxious for him to answer in the negative for then they would “deliver him up to the rule and to the authority of the governor” as a seditious person. (Luke 20:20.)
15 Shall we give, or shall we not give?–This completes the question. They thought they had brought him to a point where he would be forced to answer as a rebel against Caesar, or a traitor to God, whose Son he claimed to be. But in this, as in all other attempts to ensnare him, Jesus in few words put them to flight.
But he, knowing their hypocrisy,–Being divine, Jesus had power to see and read their wicked thoughts, and therefore could not be deceived. This proves he was omniscient. No mere man has the power of discerning the motives of others. said unto them, Why make ye trial of me?–That is, why try to lead me into a snare by an insidious question? As deeply as they had laid their wicked plot, and cunningly as they had framed and put their question, they could not keep from knowing, from Jesus’ first word of his reply, that he saw through it all–that he detected their evil design and their hypocrisy.
bring me a denarius,–A penny, a Roman silver coin in circulation at that time worth about fifteen cents. Matthew (22 :19) says: “Show me the tribute money.” The money in which the tribute was paid. The tribute for the temple service was paid in the Jewish shekel; that for the Roman government in foreign coin.
that I may see it.–He now teaches an object lesson. He wishes them to see it with their natural eye as well as to hear it in words.
16 And they brought it. And he saith unto them, Whose is this image and superscription?–It is his time now to ask questions and expect replies. He is now putting them in the trap they set for him, and he does it with one simple question.
And they said unto him, Caesar’s.–They give the correct answer. Both the coin and the answer show they were submitting to Caesar’s government, and enjoying his protection.
17 And Jesus said unto them, Render unto Caesar the things that are Caesar’s,–Give to Caesar (the civil government under which you live) all that is due him–what rightfully belongs to him. If you are living under his domain and receiving his protection, pay the taxes he demands–pay him fully for protecting you, so long as you do not violate any divine obligation. Caesar’s image and name on the piece of money proved that it was his. It was therefore proper and right to give it back to him, when he demanded it. The answer is general, and teaches that taxes are to be paid by the subject receiving protection.
and unto God the things that are God’s.–While paying tribute to Caesar do not forget that you are obligated to God also–that you must give to God what he claims. He must come first. Paul says: “Ye were bought with a price; glorify God therefore in your body.” (1 Corinthians 6:20.) He does not leave us to guess what belongs to God. The coin containing the image and superscription of Caesar belonged to Caesar; man is the coinage, and bears the image of God (Genesis 1:27; Genesis 9:6; Acts 17:29; James 3:9), especially the Christian man. Therefore the body and soul of the Christian belong to God and ought to be rendered unto him.
During the World War when young Christian men asked me if it was right for them to go to war and take guns and slaughter their fellow men, I cited them to what the Lord said: “Thou shalt not kill,” “do good for evil,” and do to others as you would have them do to you. I said in this case, it is your duty to obey the Lord and leave the result with him. You ought to obey the powers that be, until they conflict with God’s law. When they do, then “obey God rather than men.” (Acts 5:29.)
The Christian’s relation to human government is plain. Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience’s sake. (Romans 13:5.) Christians are to “pay tribute” to human government and “render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.” (Romans 13:6-7.) The relationship of Christians to human governments is that of respectful submission, not of aggression. They must submit to “the powers that be.” In no case are Christians justifiable in disobeying these powers, except only when civil governments require them to do that which God forbids, and forbid Christians doing that which God requires them to do. In such cases where human government or authority conflicts with God’s authority, then, as Peter and John declare, we must obey God rather than men, or human authority, and take the consequences. (Acts 4:19-20; Acts 5:29.) It matters not to the Christian whether a ruler is a good man or a bad man, the Christian is to respect and obey all who are in authority, with the exception or limitation which has been mentioned. Christians are to obey “for the Lord’s sake.” This is the best motive that can be had by any one. Loyalty to Christ calls upon us to respect human authority, which God has ordained.
It matters not whether the government be a monarchy, kingdom, republic, or democracy; it is all the same to a Christian who is to submit to “the powers that be.” Neither does it matter to the Christian whether the ruler is a tyrant, a wicked man, or a good man; respectful obedience is to he given to the ruler by all Christians “for the Lord’s sake.” We are not to obey rulers because they are good men, nor refuse to obey them because they are bad men; neither are we to obey a law because it meets with our approval or disobey it because it does not meet with our approval. Our attitude is to be that of respectful submission “for the Lord’s sake.”
And they marvelled greatly at him.–They had been defeated in their attempt. His reply confounded both parties, and wholly prevented the use which they intended to make of it.
Mark 12:18-27
- ABOUT THE
(Matthew 22:23-33; Luke 20:27-40)
18 And there come unto him–Matthew (Matthew 22:23) says: “On that day.” That is, the same day that Jesus put to flight the Pharisees and Herodians. They now try another plan by a different party.
Sadducees, who say that there is no resurrection;–The Sadducees were a religious sect which originated about B.C. 260. Some suppose that Zadok was founder of the sect. They were opposed to the Pharisees, and rightly rejected tradition; but denied the resurrection and the existence of angels and spirits. (Acts 23:8.) As a sect they disappeared from history after the first century. The Jews were divided into three principal sects, the Pharisees, the Sadducees, and the Essenes. Only once previous to this time did the Sadducees engage in active opposition to Jesus. (Matthew 16:1.)
and they asked him, saying,–The question follows in next verses.
19 Teacher, Moses wrote unto us, If a man’s brother die, and leave a wife behind him, and leave no child, that his brother should take his wife, and raise up seed unto his brother.–That is, the children would be recognized in the genealogy of the deceased brother; or to all civil purposes, would be recognized as his. The custom of taking a deceased brother’s wife and raising up children unto his brother was older than the law that gave it divine sanction. It was observed in the family of Jacob long before the giving of the law. (Genesis 38:6-11.)
20-23 There were seven brethren: and the first took a wife, and dying left no seed; and the second took her, and died, leaving no seed behind him; and the third likewise: and the seven left no seed. Last of all the woman also died. In the resurrection whose wife shall she be of them? for the seven had her to wife.–Having cited the law, they now state the case and we may suppose as difficult as possible.
24 Jesus said unto them, Is it not for this cause that ye err, that ye know not the scriptures, nor the power of God?–As usual he answers them in a way they were not expecting. He strikes their argument in its weak point–its assumption that marriage would exist after the resurrection.
25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as angels in heaven. –Had they known the scripture doctrine of the resurrection, they would have known that it did not involve the continuance of marriage;and had they known the power of God, they would have known that he could raise the saints without those carnal propensities on which marriage is based.
26 But as touching the dead, that they are raised;–Having overthrown the objection of the Sadducees, Jesus now furnishes a proof of the resurrection.
have ye not read in the book of Moses, in the place concerning the Bush, how God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?–The burning bush. (Exodus 3:2.) The passage he quotes is Exodus 3:6-15. These three had been long dead when Moses wrote this: Abraham 329 years; Isaac 224 years and Jacob 198 years. Yet God was still their God. They must, therefore, be still somewhere living; for God is not the God of the dead, but of the living.
27 He is not the God of the dead,–In the sense of extinct, as the Sadducees used the word dead. God is not the God of the non-existent. He can bear no relation to a nonentity.
but of the living:–That is, he does not rule over those who are extinct or annihilated, but he is the God only of those who have an existence. Luke (Luke 20:38) says: “All live unto him.” That is, all the righteous dead; all of whom he can be properly called their God live unto him. This proves that Abraham, Isaac, and Jacob had an existence then, or that their souls were alive. This the Sadducees denied. (Acts 23:8.) And this was the main point in dispute. If this was admitted –if there was a state of rewards and punishments–then it would easily follow that the bodies of the dead would be raised. In the Bible the resurrection has reference to the raising of the dead body. The soul is never referred to as being resurrected.
ye do greatly err.–Matthew (Matthew 22:33) says: “They were astonished at his teaching.” Their astonishment arose from two circumstances: first, that Jesus was at all able to answer the boasted objection of the Sadducees; and second that he found the answers in the writings of Moses, where it was supposed then, and has been supposed since, that the doctrine of the future life is not taught. But Jesus says it is, and when he puts his sanction on a thing, it is final with all who have faith in him.
Mark 12:28-34
- THE GREAT
28 And one of the scribes came,–Matthew (Matthew 22:35) says “A lawyer.” He was both a scribe and lawyer.
and heard them questioning together,–The Sadducees and Pharisees were consulting and planning together after the defeat of the Sadducees and the lawyer heard them.
and knowing that he had answered them well,–This was the decision of the lawyer relative to the answer given by Jesus to the Sadducees.
asked him, What commandment is the first of all?–This point was often disputed by the doctors of the law, and the scribe’s question was to further test Jesus’ knowledge of the law. The Pharisees had been trying to entrap Jesus, and he had replied successfully to them in such a way as to silence them. The Pharisees, it seems, had given up the contest in regard to the miracles of Jesus, and now they hoped to defeat him in a trial of his knowledge. The purpose of the lawyer, as the nature of his question implies, was not to incite Jesus to evil, but to test his knowledge of the law. All commandments of God are, in one sense, equally binding, and the spirit of obedience is tested by all:but some relate to matters intrinsically more important. Those commandments are greatest which are most spiritual, most opposed to selfishness, most comprehensive. Duty to God is in itself the highest duty, and comprehends all other duties.
29 Jesus answered, The first is, Hear, O Israel; The Lord our God, the Lord is one:–“The words in which every Israel-ite, each morning, confessed his faith in Jehovah.” (Geikie.) These words are found in Deuteronomy (Deuteronomy 6:4). They announce the great foundation truth of the whole theocratic system. The unity, the aloneness of God, and the identification of Jehovah or Jahveh as that one God, is the basis upon which it is all built, and this truth permeates its entire history. Its maintenance distinguished Israel from all the nations round in the days of Israel’s theocratic purity; its disregard brought all Israel’s wars upon it. Christ well quotes it as the introduction of his answer, although in different words from its form in the body of the commandments. It is, however, an exact quotation from Deuteronomy.
30 and thou shalt love the Lord thy God–These words also are not in either of the formal lists of the Decalogue (Exodus 20; Deuteronomy 5); but are a quotation from Deuteronomy 6:5. As the first words present the great underlying truths with regard to Deity, so these present what should be the attitude of the heart, the entire man in fact, toward Jehovah. This forbids their loving any idol. They could not how down before an idol.
with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.–Love to God must fill the whole heart, the entire inner sphere in which all the working of the personal consciousness originates, the whole soul, the whole faculty of feeling and desire, and the whole understanding, all the powers of thought and will, and must determine their operation. It is called “the great and first,” as the sequel shows (verse 40), not because, apart from all others it is great, but because in observing it all others are observed.
31 The second is this, Thou shalt love thy neighbor as thyself.–This is a quotation from Leviticus 19:18. Even the love of God itself is to manifest and actualize itself by love to man–more generally, by love to all men, more particularly by brotherly love. There is no express command in scripture for a man to love himself, because the light of nature directs, and the law of nature binds and moves every man to do so. God has put a principle of self-love and self-preservation into all his creatures, but especially in man. Note that your neighbors and yourself are to be loved by you in the same degree, and by the same standard, even if your neighbor is your enemy. You have two parties to love and in loving your neighbor you are to apply to him the degree and standard you apply to yourself.
You cannot apply one standard or degree to your neighbor and a different one to yourself and meet God’s approval. It is another expression of the golden rule “Whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.”
If you love your neighbor as yourself, you apply the commandments in your conduct toward him as scrupulously as you wish him to apply them to you. You must not injure him or lie to him, or steal from him, or covet his success; you must treat him exactly as you in his place wish to be treated or ought to be treatd by him. The same principle of love underlies both the first and second great commandments.
There is none other commandment greater than these.–For the reason, these embrace and include all others. When love is working as it should, every cog in the spiritual machine is moving. None greater because a part cannot be greater than the whole, for every commandment is included in these.
32 And the scribe said unto him, Of a truth, Teacher, thou hast well said that he is one; and there is none other but he – None of the schools of thought among the Jews could deny this proposition without laying the axe at the root of the whole system of the law and revelation. The acknowledgment of the one true God must accompany all right views of his law.
33 and to love him with all the heart, and with all the understanding, and with all the strength,–Though the order of the departments of loving is a little different in the scribe’s answer, and there is a change in the wording, yet the idea is essentially the same, the complete consecration of every faculty and power in his love.
and to love his neighbor as himself, is much more than all whole burnt-offerings and sacrifices.–When we remember the legalism of the whole Rabbinical fraternity, the stress they had put upon the minutest acts in and for themselves, the practices which had led Jesus to charge them with tithing garden herbs while neglecting judgment, mercy and truth, we must realize the immense stride this man took in this explicit endorsement of Jesus. The form in which he states it was especially calculated to displease his companions, and bears testimony to the enthusiasm which must have filled his heart at the moment.
34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God.–One’s proximity to the kingdom of God is not an estimate of feet or inches, but in the preparation and purpose of the heart. The scribe, by virtue of his approval of this discreet classification of God’s law, gave evidence of his nearness to the kingdom of God; while some of his associates (verses 36-40) were like those Ephesians, who, while walking according to the course of the world, were “afar off.”
And no man after that durst ask him any question.–The result of all their questioning had been to silence the incorrigible and convince the teachable, and it was a losing business to his enemies. Christ becomes the questioner and the accuser, and the drama rushes on to its tragic close. The scribe was near the kingdom, he needed another step to get into it, the unreserved committal of himself to follow Jesus in love. We know not whether he took this step, but we know that it will be madness for us to stop at the point where he leaves us. To acknowledge is to be near, the experience and practice is to be in. Where are you?
This closes the wicked attacks to which Jesus was subject on Tuesday of the Passion Week in the temple. All his opposers are silenced, and the last one who represented them is almost brought into the number of disciples.
Mark 12:35-38
- THE OF THE CHRIST
(Matthew 22:41-46; Luke 20:41-44)
35 And Jesus answered and said, as he taught in the temple, –He continues teaching in the temple. The attempts of his enemies to ensnare him did not unnerve him in the least. He kept cool and levelheaded through it all. As soon as his victory was won, he immediately proceeded with his regular teaching.
How say the scribes that the Christ is the son of David?–Up to this time Jesus had been acting on the defensive; but now he turns to the offensive and convicts the scribes and Pharisees with ignorance and false notions of the Messiah, which opens the way for his warning and denunciations against them in verses 38-40. Matthew (Matthew 22:41-42) says “now while the Pharisees were gathered together, Jesus asked them a question saying, What think ye of the Christ? whose son is he? They say unto him, The son of David.” Their reply was correct.
36 David himself said in the Holy Spirit,–David was under the influence and guidance of the Holy Spirit. Luke (Luke 20:42) says: “David himself saith in the book of Psalms,” which, in connection with the accounts here and in Matthew, is proof of the inspiration of that book and that Jesus so recognized it. The Psalm from which Jesus quotes is Psalms 110:1.
The Lord said unto my Lord,–The Messiah, as the Jews understood the words to refer, and as our Savior applied them. Thus David spoke of the Messiah as his Lord, his superior and sovereign.
Sit thou on my right hand,–On the throne beside me, not merely as a position of honor, but as a partner of my sovereignty and power. (Psalms 110:2-3; Mark 10:37.)
Till I make thine enemies the footstool of thy feet.–A stool for thy feet. This implies their utter defeat and their most abject subjugation. The foot was often put on the neck of the vanquished. (Joshua 10:24-25; Psalms 47:3.)
37 David himself calleth him Lord; and whence is he his son?–If David acknowledged him as his superior and sovereign, from what source–by what means is he his son, and hence his inferior? The question could only be answered by acknowledging both the divinity and humanity of Christ. It is thus answered in Romans 1:3-4. But the Jews, especially the scribes and Pharisees, in their worldly views of the Messiah, had lost sight of his divinity, and only held to his humanity as a royal descendant of David. If they had understood the true character of the Christ, they could have answered by saying, “As man, he is David’s son; hut as God, David’s Lord.” He was divine as well as human and had an existence at the time of David, and was his Lord and Master.
And the common people heard him gladly.–As a rule all except the elders, chief priests, lawyers and scribes heard the teaching of Jesus gladly. The success of our Lord in his teaching was chiefly among tile common or the poorer class of people. The rich and the great were too proud to listen to his instructions and humble themselves to his claims. So it is now. The chief success of the gospel is there, and there it pours down its chief blessings. This is not the fact of the gospel.
It would bless the rich and the great as well as the poor, if they came with like humble hearts. God makes no distinction of men in conferring his favors; and wherever there is a poor, contrite, and humble spirit–be it clothed in rags or in purple–be it on a throne or a dunghill–there he confers the blessings of salvation.
Mark 12:38-40
- OF THE SCRIBES
(Matthew 23; Luke 22:45-47)
38 And in his teaching he said, Beware of the scribes,–Be on your guard against the teaching of the scribes. Be cautious about hearing and following these learned men of the Jews.
who desire–This states their uppermost passion–their love and desire of display and honor “to be seen of men.”
to walk–Around displaying themselves as much as possible “to be seen of men.” (Matthew 23:5.)
in long robes,–This describes their dress.
and to have salutations–Complimentary greetings. Marks of particular respect shown them in public places.
in the marketplaces,–Places where they bought and sold–places where multitudes of people were assembled together.
39 and chief seats in the synagogues,–The seats usually occupied by the elders of the synagogues, near the pulpit. They loved and desired places of distinctions. (Matthew 4:23.)
and chief places at feasts:–The most honorable positions at the table during public feasts. Jesus forbade his followers to seek such places or titles of distinction. (Matthew 23:7-8.)
The command here is an express command to his disciples not to receive such a title of distinction. They were not to covet it; they were not to seek it; they were not to do anything that implied a wish or a willingness that it should be appended to their names. Everything which would tend to make a distinction among them, or destroy their parity; everything which would lead the world to suppose that there were ranks and grades among them as servants, they were to avoid. It is to be observed that the command is that they were not to receive the title, “Be not ye called Rabbi.” The Savior did not forbid them giving the title to others, not disciples, when it was customary or not regarded as improper (Acts 26:25); but they were not to receive it. It was to be unknown among them. This title corresponds with the title “Doctor of Divinity,” and other degrees as applied to preachers of the gospel; and so far as I can see, the spirit of the Savior’s command is violated by the reception of such a title or titles as it would have been by their being called Rabbi.
It is a literary distinction. It does not appropriately pertain to office. It makes a distinction among preachers. It tends to engender pride, and a sense of superiority in those who obtain it; and envy and a sense of inferiority in those who do not; and the whole spirit and tendency of it is contrary to the “simplicity and the purity that is toward Christ.”
40 they that devour widows’ houses,–Here our Savior points out other evil traits of character of the scribes. These scribes devoured the families of widows, or the means of supporting their families. What means they used to accomplish this evil work, we may not fully know. Probably they did it under the pretense of counseling them in the knowledge of law and in the management of their estates. In some way they took advantage of these poor women and robbed them of their means of support.
and for a pretence make long prayers;–As a pretext. They used religion, making a mask of it, to gain the confidence of people so they could rob even the most helpless.
these shall receive greater condemnation.–As the prayers were made for deception and for no other purpose, and made long in order to more effectually accomplish the evil purpose, they only added to the wickedness which they were designed to conceal. For the double sin of hypocrisy and fraudulent injustice, they should meet a terrible doom. The damnation was greater because the wickedness was greater. So it must ever be with men who use the cloak of religion to serve the devil in.
Mark 12:41-44
- THE WIDOW’S MITE
41 And he sat down over against the treasury,–The treasury was the receptacle into which the people deposited the contributions which the law of Moses required all of them to bring when they came up to the annual festivals. (Dent. 16:16, 17.)
and beheld how the multitude cast money into the treasury –Jesus sat opposite to and in full sight of the treasury, where he could see all who contributed.
and many that were rich cast in much.–“Many,” not all, of the more wealthy contributed freely.
42 And there came a poor widow,–Alone and lonely, probably poorly dressed. She attracts attention of observers–probably calling forth sympathy from some; but Jesus regards her with admiration. Perhaps she was one of those widows some hypocritical scribe had robbed.
and she cast in two mites,–A small coin made of brass, the smallest in use among the Jews.
which make a farthing.–The two mites made a farthing. The mite was much less than any coin we have, as the farthing was less than an English farthing. It was worth about three mills and a half, or one-third of a cent.
43 And he called unto him his disciples, and said unto them, Verily I say unto you, This poor widow cast in more than all they that are casting into the treasury:–That is, more in proportion to her means, and therefore more than was acceptable to God. It does not mean more in value than all which the others had put in, but it showed more love to the sacred cause, more self-denial, and more sincerity in what she did. This is the rule by which the Lord will reward us. (2 Corinthians 8:12.) It was in the widow’s case a freewill offering. How it was in the case of the others cannot be so decidedly known; for some doubtless from proper motives cast in their gifts. Yet from the character of the leading classes, very justly represented by the scribes (verses 38-40), it may be correctly presumed that a majority of those casting in much did it not so much from love to God as from love of human praise.
44 for they all did cast in of their superfluity;–Of their superfluous store. They have given what they did not need. They could afford it as well as not; and in doing it they have shown no self-denial.
but she of her want–Of her poverty–out of her deficiency; while the others gave out of their excess, superabundance–their overflow.
did cast in all that she had, even all her living.–All that she had on which to live. She trusted in God to supply her wants, and devoted her scanty property entirely to him. This poor widow gave all the money she had at that time, and all that she had to live upon, at least for that day. Luke (Luke 21:4) says: “All the living that she had,” would fast in order to give. She felt what she gave, they did not to her it was real self-denial, but not to them. In love she devoted all to God, strong faith in his providential care.
There are two ways in which to estimate the value of contributions; first with reference to the benevolent object on which the money is to be expended; and second, with reference to the spiritual good resulting to the contributor. Estimated according to the former standard, the larger gifts of the rich were the more valuable, because they would accomplish more in feeding the poor and in providing for the expenses of the temple. But from the latter point of view, the gift of the widow was greater than all, because she actually gave more in proportion to her ability, and secured to herself a great blessing at the hand of God. She did voluntarily what Jesus had vainly commanded the rich young ruler to do; though poor herself, she gave her all. She did this, too, when she had only her widow’s hands with which to earn more; but he had refused though he had the strength and ingenuity of young manhood to guard him against future want. Many improperly apply the term, widow’s mite, to their trifling contributions.
To give the widow’s mite, one must give all his living.
There are none who may not in this way show their love to the cause of Christ. The time to begin to be benevolent and to do good is in early life–in childhood. (Ecclesiastes 12:1.) It is every Christian man’s duty to observe, not how much to give, but how much compared with what he has and what is the motive with which it is done. But few practice self-denial. Most givers give of their abundance–that is, what they can spare without feeling it. Among the large number who give, how few deny themselves of one comfort, even the least, that they may advance the kingdom of God!