Mark 12:34 Kommentar

In this chapter, we have, I. The parable of the vineyard let out to unthankful husbandmen, representing the sin and ruin of the Jewish church (Mar 12:1-12). II. Christ's silencing those who thought to ensnare him with a question about paying tribute Caesar (Mar 12:13-17). III. His silencing the Sadducees, who attempted to perplex the doctrine of the resurrection (Mar 12:18-27). IV. His conference with a scribe about the first and great command of the law (Mar 12:28-34). V. His puzzling the scribes with a question about Christ's being the Son of David (Mar 12:35-37). VI. The caution he gave the people, to take heed of the scribes (Mar 12:38-40). VII. His commendation of the poor widow that cast her two mites into the treasury (Mar 12:41-44).

And he began to speak unto them by parables,.... As of the two sons the father bid go to work in the vineyard; and of the planting of a vineyard, and letting it out to husbandmen, as here; though the latter is only related by this evangelist, yet both are by Matthew. This was not the first time of his speaking by parables to the people, though it might be the first time he spake in this way to the chief priests and elders, and who are particularly designed in them. A certain man planted a vineyard. The Persic version adds, "with many trees": that is, with vines, though sometimes other trees, as fig trees, were planted in vineyards; see Luk 13:6. This man is, by the Evangelist Matthew, called an "householder": by whom is meant God the Father, as distinguished from his Son, he is afterward said to send: and by the "vineyard", planted by him, is meant the vineyard of the Lord of hosts, the men of Israel, Isa 5:1; and set an hedge about it, or "wall", as the Persic version renders it; meaning either the law, not the Jews oral law, or the traditions of the elders, which were not of God's setting, but the ceremonial and moral law; or the wall of protection by divine power, which was set around the Jewish nation especially when they went up to their solemn feasts. And digged a place for the winefat. The Syriac and Arabic versions add, "in it"; and the Persic version, "in the vineyard"; for this was made in the vineyard, where they, trod and squeezed the grapes when gathered; and may design the altar in the house of the Lord, where the libations, or drink offerings, were poured out; and built a tower. The Syriac, Arabic, and Ethiopic versions add, "in it"; for this also was built in the vineyard, and may intend either the city of Jerusalem; or the temple in it, the watch house where the priests watched, and did their service, day and night. And let it out to husbandmen; or "workmen", as the Arabic version renders it, who wrought in it, and took care of the vines. The Ethiopic version renders it, "and set over it a worker and keeper of the vineyard"; by whom are meant the priests and Levites, to whom were committed the care of the people, with respect to religious things: and went into a far country; left the people of the Jews to these husbandmen, or rulers, whether civil or ecclesiastical, but chiefly the latter, to be instructed and directed by them, according to the laws and rules given them by the Lord; See Gill on Mat 21:33.

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.

But Jesus, seeing that he had answered wisely, said to him: You are not far from the kingdom of God. He was not far from the kingdom of God because he was shown to be a supporter of the precepts that are characteristic of the New Testament and evangelical perfection. Hence, it must be more carefully inquired how Matthew says that the scribe here or the doctor of the law (as he calls him) was testing the Lord, asking about the first or greatest commandment, whom, according to this evangelist, the Lord asserts is not far from the kingdom of God, whereas it is evident that those who seek wisdom through testing cannot find it, and therefore cannot approach the gate of the heavenly kingdom, which is revealed only to the wise. For Scripture says: "And seek him in the simplicity of heart, because he is found by those who do not test him" (Wisdom 1). Unless perhaps we say that he came indeed to test the Lord, but hearing His response, being corrected, soon returned to the grace of piety; and whom he previously thought was to be deceived by testing, he later recognized must be followed by embracing. Or certainly, let us not consider the very temptation to be evil, as if wanting to deceive an enemy, but rather cautious, as wanting to test more thoroughly someone unknown. For it is not written in vain: "He who easily believes will become less in heart" (Sirach 19).

And no one dared to question him anymore. The Pharisees and Sadducees, and other leaders of the Jews seeking an occasion for calumny and to find some word that could be subject to traps, because they were refuted in their words, no longer questioned him, but openly handed him over to the Roman authority. From this, we understand that the poison of envy can indeed be overcome, but it is difficult to be fully quieted.

(ubi sup) But the reason why he was not far from the kingdom of God was, that he proved himself to be a favourer of that opinion, which is proper to the New Testament and to Gospel perfection.

(ubi sup.) For since they were confuted in argument, they ask Him no farther questions, but take Him without any disguise, and give Him up to the Roman power. From which we understand that the venom of envy may be overcome, but can hardly lie quiet.

See how He has enumerated all the powers of the soul; for there is a 1living power in the soul, which He explains, when He says, With all thy soul, and to this belong anger and desire, all of which He will have us give to Divine love. There is also another power, which is called natural, to which belong nutriment and growth, and this also is all to be given to God, for which reason He says, With all thy heart. There is also another power, the rational, which He calls the mind, and that too is to be given whole to God. He says that it is like, because these two commandments are harmonious one with the other, and mutually contain the other. For he who loves God, loves also His creature; but the chief of His creatures is man, wherefore he who loves God ought to love all men. But he who loves his neighbour, who so often offends him, ought much more to love Him, who is ever giving him benefits. And therefore on account of the connection between these commandments, He adds, There is none other commandment greater than these. It goes on: And the Scribe said unto him, Well, Master, thou hast said the truth: for there is one God, and there is none other but he: and to love him with all the heart, and with all the soul, and with all the understanding, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. By which He shows that he was not perfect, for He did not say, Thou art within the kingdom of heaven, but, Thou art not far from the kingdom of God.

Matthew says that the scribe approached (Christ) "testing" (Matt. 22:35), while Mark notes of him that he "answered wisely." Do the evangelists contradict each other? No; at first he probably asked as one testing, but then he was enlightened by Christ's answer and responded wisely, and thus was praised. However, note that even the praise testifies of him as still imperfect, for Christ did not say: you are in the Kingdom of God itself, but only "not far." Why then does the lawyer so boldly put his question to Christ? He thought to show himself to Christ as one perfect in the Law, and for this reason addresses Him with such speech, as though it concerned only the Law. But the Lord, wishing to show that without love, with hatred toward one's neighbors, there is no fulfillment of the law, answers the lawyer's question that the first and greatest commandment is to love God, and the second, like it, is to love one's neighbor. Why is it like it? Because they are both closely bound together. For he who loves God loves also His creation, and the nearest to God among created things is man; consequently, he who loves God will love all people as well. And conversely, he who loves his neighbor all the more loves God; for if he loves people, who are often the cause of offenses and hatred, all the more does he love God, who always bestows blessings. Hear also the Lord's word: "He who has My commandments and keeps them, it is he who loves Me" (John 14:21). You see that on love for God depends the fulfillment of His commandments, and all His commandments converge on one thing — mutual love. And in another place (the Lord says): "By this all will know that you are My disciples, if you have love for one another" (John 13:35). Do you see again how by love for one another both love for Christ is sustained and His true disciples and friends are recognized! Pay attention also to how in His answer to the lawyer He enumerated all the powers of the soul. In the soul there is the animal power; He indicates it with the words "with all your soul," for Christ commands that the powers of anger and desire be completely subjected to the love of God. There is also another power of the soul called the vegetative, and otherwise it is called the power of nourishment and growth. This power too must be given over entirely to God. There is, finally, in the soul also the rational power, which the Law called "the mind." Thus, all the powers of the soul must be directed toward love.

Or else, he is not far who comes with knowledge; for ignorance is farther from the kingdom of God than knowledge; wherefore he says above to the Sadducees, Ye err, not knowing the Scriptures, or the power of God. It goes on: And no man after that durst ask him any questions.

The parable of the vineyard let out to wicked husbandmen, Mar 12:1-12. The Pharisees and Herodians question him about paying tribute to Caesar, Mar 12:13-17. The Sadducees question him about the resurrection, Mar 12:18-27. A scribe questions him concerning the chief commandment of the law, Mar 12:28-34. Christ asks the scribes why the Messiah is called David's son, Mar 12:35-37. He warns his disciples against the scribes, Mar 12:38-40. Of the widow that cast two mites into the treasury, Mar 12:41-44.

Thou art not far from the kingdom of God - This scribe appears to have been a prudent, sensible, and pious man; almost a Christian - so near the kingdom of God that he might have easily stepped in. It is very probable that he did at last believe in and confess Jesus.

CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37) And as he went out of the temple, one of his disciples saith unto him--The other Evangelists are less definite. "As some spake," says Luke (Luk 21:5); "His disciples came to Him," says Matthew (Mat 24:2). Doubtless it was the speech of one, the mouthpiece, likely, of others. Master--Teacher. see what manner of stones and what buildings are here--wondering probably, how so massive a pile could be overthrown, as seemed implied in our Lord's last words regarding it. JOSEPHUS, who gives a minute account of the wonderful structure, speaks of stones forty cubits long [Wars of the Jews, 5.5.1.] and says the pillars supporting the porches were twenty-five cubits high, all of one stone, and that of the whitest marble [Wars of the Jews, 5.5.2]. Six days' battering at the walls, during the siege, made no impression upon them [Wars of the Jews, 6.4.1]. Some of the under-building, yet remaining, and other works, are probably as old as the first temple.

And when Jesus saw that he answered discreetly--rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things. he said unto him, Thou art not far from the kingdom of God--for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe who at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin": who exclaimed, "O wretched man that I am! Who shall deliver me?" but who added, "I thank God through Jesus Christ!" (Rom 7:14, Rom 7:24-25). Perhaps among the "great company of the priests" and other Jewish ecclesiastics who "were obedient to the faith," almost immediately after the day of Pentecost (Act 6:7), this upright lawyer was one. But for all his nearness to the Kingdom of God, it may be he never entered it. And no man after that durst ask any question--all feeling that they were no match for Him, and that it was vain to enter the lists with Him. Christ Baffles the Pharisees Regarding David (Mar 12:35-37).