Markus 12:35 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).

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.

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.

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.

And answering, Jesus, teaching in the temple, said: How do the scribes say that Christ is the Son of David? For he himself says in the Holy Spirit: The Lord said to my Lord, sit at my right hand, until I put your enemies as a footstool for your feet. For David himself calls him Lord, and how is he his son? The questioning of Jesus benefits us even today against the Jews. For even those who confess that Christ is to come assert that he is a simple and holy man from the lineage of David. Therefore, let us question them, instructed by the Lord, if he is a simple man, and only a son of David, how does David call him his Lord, not with uncertain error, nor of his own will, but in the Holy Spirit. They are not reprehended for calling him David's son, but because they do not believe him to be the Son of God: indeed, he himself is both Lord of David, remaining God before the ages, and appeared as the son of David, being born as a man at the end of time. But the fact that enemies are subjected to him by the Father denotes not the weakness of the Son, but the unity of nature, because in one the other works. For the Son also subjects enemies to the Father, because he glorifies the Father on earth.

Because Christ was coming to His Passion, He corrects a false opinion of the Jews, who said that Christ was the Son of David, not his Lord; wherefore it is said, And Jesus answered and said, while he taught in the temple. But Christ shows Himself to be the Lord, by the words of David. For it goes on: For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand; as if He had said, Ye cannot say that David said this without the grace of the Holy Spirit, but he called Him Lord in the Holy Spirit; and that He is Lord, he shows, by this that is added, Till I make thine enemies thy footstool; for they themselves were His enemies, whom God put under the footstool of Christ.

Since the Lord was about to go to His passion, He corrects the false opinion of the scribes, who thought that Christ is only the Son of David and not the Son of God. Therefore, from the very words of David, He shows that He (Christ) is God; and not simply, but with a warning, He says: "until I make Thine enemies Thy footstool." And they (the scribes and Pharisees) were those very enemies whom God the Father made the footstool of Christ's feet. Notice also how He asks the question! So as not to disturb them, He did not say: what do you think about Me, but about Christ. But you cannot say that David spoke this not by the inspiration of the Holy Spirit; no, he in the Spirit called Him (Christ) Lord, that is, being moved by the grace of the Holy Spirit. How then can one think that Christ is only the Son of David, and not also his Lord and God?

That is, He openly speaks to them of Himself, that they may be inexcusable; for it goes on: How say the Scribes that Christ is the Son of David?

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.

How say the scribes - See Mat 22:41, 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 Jesus answered and said, while he taught in the temple--and "while the Pharisees were gathered together" (Mat 22:41). How say the scribes that Christ is the son of David?--How come they to give it out that Messiah is to be the son of David? In Matthew (Mat 22:42), Jesus asks them, "What think ye of Christ?" or of the promised and expected Messiah? "Whose son is He [to be]? They say unto Him, The son of David." The sense is the same. "He saith unto them, How then doth David in spirit call Him Lord?" (Mat 22:42-43).