Marco 12:42 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.

In the treasury, besides, you ought to give of your labour, even as that widow whom the Anointed One preferred. [Mark 12:42; Luke 21:2]

Do not despair. One cannot buy heavenly things with money.… If money could purchase such things, then the woman who deposited the two small copper coins would have received nothing very large. But since it was not money but rather her intention that prevailed, that woman received everything because she demonstrated firm conviction. Therefore, let us not say that the kingdom may be bought with money. It is not bought with money, but rather with an unsullied intention that may demonstrate itself by means of money. Therefore, one answers, is there no need for money? There is no need for money, but for a Christian disposition. If you have this, you will even be able to buy heaven with two small copper coins. Without this disposition, one will not be able to do with ten thousand talents of gold the very thing that the two coins can do. Why? Because whenever you have many things and deposit a lesser amount, you have given alms, but not the same kind of alms that the widow gave. For you were not depositing it with the same kind of eagerness that she did. For she robbed herself of everything, or rather did not rob but gave to herself a free gift.

The poor widow cast only two pennies into the treasury; yet because she gave all she had it is said of her that she surpassed all the rich in offering gifts to God. Such gifts are valued not by their weight but by the good will with which they are made.

I pass on to the widow in the gospel who, though she was but a poor widow was yet richer than all the people of Israel. [Mark 12:43] She had but a grain of mustard seed, but she put her leaven in three measures of flour; and, combining her confession of the Father and of the Son with the grace of the Holy Spirit, she cast her two mites into the treasury. All the substance that she had, her entire possessions, she offered in the two testaments of her faith. These are the two seraphim which glorify the Trinity with threefold song [Isa. 6:2-3] and are stored among the treasures of the church. They also form the legs of the tongs by which the live coal is caught up to purge the sinner's lips. [Isa. 6:6]

Let such a one also be free from the love of money, free from arrogance, not given to filthy lucre, not insatiable, not gluttonous, but continent, meek, giving nobody disturbance, pious, modest, sitting at home, singing, and praying, and reading, and watching, and fasting; speaking to God continually in songs and hymns. And let her take wool, and rather assist others than herself want from them; being mindful of that widow who is honoured in the Gospel with the Lord's testimony, who, coming into the temple, "cast into the treasury two mites, which make a farthing. And Christ our Lord and Master, and Searcher of hearts, saw her, and said, Verily I say unto you, that this widow hath cast into the treasury more than they all: for all they have cast in of their abundance, but this woman of her penury hath cast in all the living that she had."

For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

(ubi sup.) Reckoners use the word 'quadrans' for the fourth part of any thing, be it place, money, or time. Perhaps then in this place is meant the fourth part of a shekel, that is, five pence.

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. Now there was a praiseworthy custom amongst the Jews, that those who were able and willing should put something into the treasury, for the maintenance of the priests, the poor, and the widows; wherefore there is added, And many that were rich cast in much. But whilst many people were so engaged, a poor widow came up, and showed her love by offering money according to her ability; wherefore it is said, And there came a certain poor widow, and she threw in two mites, which make a farthing. Or else; That widow is the soul of man, which leaving Satan to which it had been joined, casts into the temple two mites, that is, the flesh and the mind, the flesh by abstinence, the mind by humility, that so it may be able to hear that it has cast away all its living, and has consecrated it, leaving nothing for the world of all that it possessed.

Among the Jews there was preserved a particular custom, whereby those who had the means and the desire made contributions to the church treasury, which was called the "gazophylakion," from which the priests, the poor, and widows received their sustenance. While many were doing this, a widow also came forward and showed her zeal to be greater than that of the rich. Glory to Thee, O Christ, that Thou dost accept even what is small as better than what is great! Oh, if only my soul would become a widow, having renounced Satan, with whom it had been united through unseemly deeds, and would resolve to cast into the church treasury "two mites"—the flesh and the mind—having refined them, the flesh through abstinence and the mind through humility, so that I too might hear that I have devoted my whole life to God, having within me neither worldly thoughts nor fleshly impulses!

But in a mystical sense, they are rich, who bring forth from the treasure of their heart things new and old, which are the obscure and hidden things of Divine wisdom in both testaments; but who is the poor woman, if it be not I and those like me, who cast in what I can, and have the will to explain to you, where I have not the power. For God does not consider how much ye hear, but what is the store from which it comes; but each at all events can bring his farthing, that is, a ready will, which is called a farthing, because it is accompanied by three things, that is, thought, word, and deed. And in that it is said that she cast in all her living, it is implied that all that the body wants is that by which it lives; wherefore it is said, All the labour of man is for his mouth. (Eccl. 6:7)

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.