Markus 12:30 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.

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.

The way of life, then, is this: First, thou shalt love God who made thee; second, thy neighbour as thyself; and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do.

And that we ought to worship God alone, He thus persuaded us: "The greatest commandment is, Thou shalt worship the Lord thy God, and Him only shall thou serve, with all thy heart, and with all thy strength, the Lord God that made thee."

When you decide to keep the command of this precept and reject all other gods and lords and have no god or lord except the one God and Lord, you have declared war on all others without treaty. When, therefore, we come to the grace of baptism, renouncing all other gods and lords, we confess the only God, Father, Son and Holy Spirit.

It is not the privilege of any chance person to go forward to the perfection of love and to learn to know him who is truly beloved, but of him who has already “put off the old man, which is being corrupted through its deceptive lusts, and has put on the new man,” which is being renewed that it may be recognized as an image of the creator. Moreover, he who loves money and is aroused by the corruptible beauty of the body and esteems exceedingly this little glory here, since he has expended the power of loving on what is not proper, he is quite blind in regard to the contemplation of him who is truly beloved.

The expression, “with the whole,” admits of no division into parts. As much love as you shall have squandered on lower objects, that much will necessarily be lacking to you from the whole.

Human life consists in a threefold unity. We are taught similarly by the apostle in what he says to the Ephesians, praying for them that the complete grace of their “body and soul and spirit” may be preserved at the coming of the Lord. We use the word “body,” for the nutritive part, the word for the vital, “soul,” and the word “spirit” for the intellective dimension. In just this way the Lord instructs the writer of the Gospel that he should set before every commandment that love to God which is exercised with all the heart and soul and mind. This single phrase embraces the human whole: the corporeal heart, the mind as the higher intellectual and mental nature, and the soul as their mediator.

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.

(non occ.) The words which are added, And with all thy strength, may be referred to the bodily powers.

This question is only that which is a problem common to all skilled in the law, namely, that the commandments are differently set forth in Exodus, Leviticus, and Deuteronomy. Wherefore He brought forward not one but two commandments, by which, as by two paps rising on the breast of the bride, our infancy is nourished. And therefore there is added, And Jesus answered him, The first of all the commandments is, Hear, O Israel; the Lord thy God is one God. He mentions the first and greatest commandment of all; this is that to which each of us must give the first place in his heart, as the only foundation of piety, that is, the knowledge and confession of the Divine Unity, with the practice of good works, which is perfected in the love of God and our neighbour; wherefore there is added, Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength: this is the first commandment.

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 shalt love the Lord - On the nature and properties of the love of God and man, and the way in which this commandment is fulfilled, see the notes on Mat 22:37, etc.

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 thou shalt--We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word! Had the essence of the divine law consisted in deeds, it could not possibly have been expressed in a single word; for no one deed is comprehensive of all others embraced in the law. But as it consists in an affection of the soul, one word suffices to express it--but only one. Fear, though due to God and enjoined by Him, is limited in its sphere and distant in character. Trust, hope, and the like, though essential features of a right state of heart towards God, are called into action only by personal necessity, and so are--in a good sense, it is true, but still are properly--selfish affections; that is to say, they have respect to our own well-being. But LOVE is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for as love spontaneously seeks to please its object, so, in the case of men to God, it is the native well spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope for an event, one may rejoice in an event; but one can love only a Person. It is the tenderest, the most unselfish, the most divine of all affections. Such, then, is the affection in which the essence of the divine law is declared to consist. Thou shalt love--We now come to the glorious Object of that demanded affection. Thou shalt love the Lord, thy God--that is, Jehovah, the Self-Existent One, who has revealed Himself as the "I AM," and there is none else; who, though by His name JEHOVAH apparently at an unapproachable distance from His finite creatures, yet bears to thee a real and definite relationship, out of which arises His claim and thy duty--of LOVE. But with what are we to love Him? Four things are here specified. First, "Thou shalt love the Lord thy God" with thy heart--This sometimes means "the whole inner man" (as Pro 4:23); but that cannot be meant here; for then the other three particulars would be superfluous. Very often it means "our emotional nature"--the seat of feeling as distinguished from our intellectual nature or the seat of thought, commonly called the "mind" (as in Phi 4:7). But neither can this be the sense of it here; for here the heart is distinguished both from the "mind" and the "soul." The "heart," then, must here mean the sincerity of both the thoughts and the feelings; in other words, uprightness or true-heartedness, as opposed to a hypocritical or divided affection. But next, "Thou shalt love the Lord thy God" with thy soul. This is designed to command our emotional nature: Thou shalt put feeling or warmth into thine affection. Further, "Thou shalt love the Lord thy God" with thy mind--This commands our intellectual nature: Thou shalt put intelligence into thine affection--in opposition to a blind devotion, or mere devoteeism. Lastly, "Thou shalt love the Lord thy God" with thy strength--This commands our energies: Thou shalt put intensity into thine affection--"Do it with thy might" (Ecc 9:10). Taking these four things together, the command of the Law is, "Thou shalt love the Lord thy God with all thy powers--with a sincere, a fervid, an intelligent, an energetic love." But this is not all that the Law demands. God will have all these qualities in their most perfect exercise. "Thou shalt love the Lord thy God," says the Law, "with all thy heart," or, with perfect sincerity; "Thou shalt love the Lord thy God with all thy soul," or, with the utmost fervor; "Thou shalt love the Lord thy God with all thy mind," or, in the fullest exercise of an enlightened reason; and "Thou shalt love the Lord thy God with all thy strength," or, with the whole energy of our being! So much for the First Commandment.