Markus 12:39 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 there came a certain poor widow,.... Among the many that came to offer their gifts freely, there came one that was particularly taken notice of by Christ; and she was a "widow", had no husband to provide for her, and was a "poor" one; had no substance left her by her husband to support her with; very likely she was an inhabitant of Jerusalem: and she threw in two mites, which make a farthing; a "quadrant", which was the fourth part of the Roman assis, or farthing; which seems to be much the same with the of the Greeks, which is said (g) to be, "the fourth part of an obolus (the least Athenian coin), that is, two brass pieces.'' These mites seem to be the same with the "prutas", the Jews often speak of; who say (h), that a "pruta" is the eighth part of an Italian farthing; though some make it to be the sixth: hence the Syriac version here renders it, "two menin, that is, eighths"; and the Jerusalem Talmud expressly says (i), that, , "two prutas make a quadrant", the very word here used: and that the Jews took the freewill offerings of the poor as well as the rich, though ever so little, is clear from this canon of theirs (k); "a poor man that gives a "pruta", or mite, into the alms dish, or a "pruta" into the poor's chest, they take it of him; but if he does not give, they do not oblige him to give.'' Nor were they obliged to cast into the treasury; but if they did, they received it, be it less or more: and indeed, the rich might throw in as little as they pleased: as for instance; into the chest for gold, they might throw in as little as the weight of a barley corn of gold; and into the chest for frankincense, as little as the weight of a barley corn of frankincense (l). The Persic version here, different from all others, instead of "two mites", renders it, "two bottoms of thread", or "yarn". (g) Harpocratian. Lexic. p. 281. (h) Misn. Kiddushin, c. 1. sect. 1. T. Hieros. Kiddushin, fol. 58. 4. T. Bab. Kiddushin, fol. 12. 1. Bava Metzin, fol. 44. 2. Maimon. Hilch. Shekalim, c. 1. sect. 3. (i) Kiddushi, fol. 58. 4. (k) Maimon. Hilch. Mattanot Anayim, c. 9. sect. 19. (l) Maimon. & Battenora in. Misn. Shekalim, c. 6. sect. 6.

Such an one is in reality a presbyter of the Church, and a true minister (deacon) of the will of God, if he do and teach what is the Lord's; not as being ordained by men, nor regarded righteous because a presbyter, but enrolled in the presbyterate because righteous. And although here upon earth he be not honoured with the chief seat, he will sit down on the four-and-twenty thrones, judging the people, as John says in the Apocalypse.

Give heed, therefore, ye who glory in your wealth, lest those who are needy should groan, and their groans should ascend to the Lord, and ye be shut out with all your goods beyond the gate of the tower. Wherefore I now say to you who preside over the Church and love the first seats, "Be not like to drug-mixers. For the drug-mixers carry their drugs in boxes, but ye carry your drug and poison in your heart."

But they used to walk in honourable garments, because they wished to be highly esteemed for it, and in like manner they desired other things, which lead to glory. For it goes on: And love salutations in the marketplaces, and the chief seats in the synagogues, and the uppermost rooms at feasts. He also especially teaches the Apostles, not to have any communication with the scribes, but to imitate Christ Himself; and in ordaining them to be masters in the duties of life, He places others under them. But the Scribes used to come to women, who were left without the protection of their husbands, as though they were their protectors; and by a pretence of prayer, a reverend exterior and hypocrisy, they used to deceive widows, and thus also devour the houses of the rich. It goes on, These shall receive a greater damnation, that is, than the other Jews, who sinned.

The common people, it is said, heard "Him gladly," and He began to say to the people: beware of the scribes, who wear magnificent garments and on account of them demand honors for themselves; who love to receive greetings and praises in the marketplaces and all other marks of glory; who devour the houses of widows, insinuating themselves to these defenseless women under the guise of being their protectors; who, by hypocritical lengthy prayer, outward piety, and hypocrisy deceiving the inexperienced, devour the houses of the poor. For this they shall receive even more severe condemnation than the other sinning Jews: "the mighty shall be mightily tested" (Wis. 6:6). Speaking thus to the people, the Lord at the same time instructs the apostles as well, so that they would not act after the example of the scribes, but would imitate Him. Since He was appointing them as teachers of the Church, He rightly sets forth for them the rules of life as well.

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.

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 the chief seats in the synagogues, and the uppermost rooms--or positions. at feasts--On this love of distinction, see on Luk 14:7; Mat 6:5.