Marco 12:20 Commento

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 seventh had her, and left no seed,.... All, the seven brethren married her, one after another, and neither of them had any children by her: and last of all the woman died also; after all the seven brethren, to whom she had been married.

A certain heretical sect of the Jews called Sadducees denied the resurrection, and said that there was neither angel nor spirit. These then coming to Jesus, craftily proposed to Him a certain tale, in order to show that no resurrection should take place, or had taken place; and therefore there is added, And they asked him, saying, Master. And in this tale they lay down that seven men had married one woman, in order to make men draw back from belief in the resurrection.

The Sadducees were such heretics among the Jews who said that there is neither Resurrection, nor Angel, nor Spirit. Being crafty people, they invented such a story in order to overthrow thereby the truth of the Resurrection. They pose a question about something that never happened and could never happen. And that seven husbands took (one after another) one and the same wife — this they invented for greater mockery of the Resurrection.

But in a mystical sense: what can this woman, leaving no seed of seven brothers, and last of all dying, mean except the Jewish synagogue, deserted by the seven-fold Spirit, which filled those seven patriarchs, who did not leave to her the seed of Abraham, that is, Jesus Christ? For although a Son was born to them, nevertheless He was given to us Gentiles. This woman was dead to Christ, nor shall she be joined in the resurrection to any patriarch of the seven; for by the number seven is meant the whole company of the faithful. Thus it is said contrariwise by Isaiah, Seven women shall take hold of one man; (Is. 4:1) that is, the seven Churches, which the Lord loves, reproves, and chastises, adore Him with one faith. Wherefore it goes on: And Jesus answering, said unto them, Do ye not therefore err, not knowing the Scripture, neither the power of God?

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.