Mark 12:1 Ulasan

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).

Christ had formerly in parables showed how he designed to set up the gospel church; now he begins in parables to show how he would lay aside the Jewish church, which it might have been grafted into the stock of, but was built upon the ruins of. This parable we had just as we have it here, Mat 21:33. We may observe here, I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel (Psa 147:19), when he set up his temple among them, his priesthood, and his ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, Mar 12:1. Members of the church are God's tenants, and they have both a good Landlord and a good bargain, and may live well upon it, if it be not their own fault. II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, Mar 12:2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie. III. It is sad to think what base usage God's faithful ministers have met with, in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old Testament prophets were persecuted even by those that went under the name of the Old Testament church. They beat them, and sent them empty away (Mar 12:3); that was bad: they wounded them, and sent them away shamefully entreated (Mar 12:4); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, Mar 12:5. IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen 37:14. And it might be expected that he whom their Master loved, they also should respect and love (Mar 12:6); "They will reverence my son, and, in reverence to him, will pay their rent." But, instead of reverencing him because he was the son and heir, they therefore hated him, Mar 12:7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway." There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world. So they took him, and killed him; they had not done it yet, but they would do it in a little time; and they cast him out of the vineyard, they refused to admit his gospel when he was gone; it would by no means agree with their scheme, and so they threw it out with disdain and detestation. V. For such sinful and shameful doings nothing can be expected but a fearful doom (Mar 12:9); What shall therefore the Lord of the vineyard do? It is easy to say what, for nothing could be done more provoking. 1. He will come, and destroy the husbandmen, whom he would have saved. When they only denied the fruit, he did not distrain upon them for rent, nor disseize them and dispossess them for non-payment; but when they killed his servants, and his Son, he determined to destroy them; and this was fulfilled when Jerusalem was laid waste, and the Jewish nation extirpated and made a desolation. 2. He will give the vineyards to others. If he have not the rent from them, he will have it from another people, for God will be no loser by any. This was fulfilled in the taking in of the Gentiles, and the abundance of fruit which the gospel brought forth in all the world, Col 1:6. If some from whom we expected well, prove bad, it doth not follow but that others will be better. Christ encouraged himself with this in his undertaking; Though Israel be not gathered, not gathered to him, but gathered against him, yet shall I be glorious (Isa 49:5, Isa 49:6), as a Light to lighten the Gentiles. 3. Their opposition to Christ's exaltation shall be no obstruction to it (Mar 12:10, Mar 12:11); The stone which the builders rejected, notwithstanding that, is become the Head of the corner, is highly advanced as the Head-stone, and of necessary use and influence as the Corner-stone. God will set Christ as his King, upon his holy hill of Zion, in spite of their project, who would break his bands asunder. And all the world shall see and own this to be the Lord's doing, in justice to the Jews, and in compassion to the Gentiles. The exaltation of Christ was the Lord's doing, and it is his doing to exalt him in our hearts, and to set up his throne there; and if it be done, it cannot but be marvellous in our eyes. Now what effect had this parable upon the chief priests and scribes, whose conviction was designed by it? They knew he spoke this parable against them, Mar 12:12. They could not but see their own faces in the glass of it; and one would think it showed them their sin so very heinous, and their ruin so certain and great, that it should have frightened them into a compliance with Christ and his gospel, should have prevailed to bring them to repentance, at least to make them desist from their malicious purpose against him: but, instead of that, (1.) They sought to lay hold on him, and make him their prisoner immediately, and so to fulfil what he had just now said they would do to him, Mar 12:8. (2.) Nothing restrained them from it but the awe they stood in of the people; they did not reverence Christ, nor had an fear of God before their eyes, but were afraid, if they should publicly lay hold on Christ, the mob would rise, and lay hold on them, and rescue them. (3.) They left him, and went their way; if they could not do hurt to him, they resolved he should not do good to them, and therefore they got out of the hearing of his powerful preaching, lest they should be converted and healed. Note, If men's prejudices be not conquered by the evidence of truth, they are but confirmed; and if the corruptions of the heart be not subdued by faithful reproofs, they are but enraged and exasperated. If the gospel be not a savour of life unto life, it will be a savour of death unto death.

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 he began to speak to them in parables: A man planted a vineyard, and set a hedge around it, and dug a pit, and built a tower. This man who planted the vineyard is the same who in another parable hired laborers into his vineyard. He planted the vineyard about which Isaiah speaks most fully in a song, ultimately saying: The vineyard of the Lord of hosts is the house of Israel. And in the psalm, it is said: You have transplanted a vineyard from Egypt; you expelled the nations and planted it. And he set a hedge around it, whether a city wall or the assistance of angels. And he dug a pit in it, whether a winepress, or an altar, or those winepresses whose titles are marked by three psalms, the eighth, the eightieth, and the eighty-third. And he built a tower, undoubtedly the temple about which it is said through Micah: And you, O tower of the flock, daughter of Zion.

And he leased it to husbandmen. Elsewhere, he called these workers of the vineyard, who had been hired at the first, third, sixth and ninth hours. And he went away on a journey, not by changing location. For where can God be absent from, since all things are filled by him? And he who says through Jeremiah: I am a God at hand, and not a God afar off, says the Lord? But he seems to go away from the vineyard to leave the vine-dressers free will in working.

(in Marc. 3, 42) Or else, the hedge is the wall of the city, the winefat is the altar, or those winefats, by which three psalms receive their name.

(ubi sup.) Not by any change of place, but He seemed to go away from the vineyard, that He might leave the husbandmen to act on their own freewill. It goes on: And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.

The vineyard signifies the Jewish people, which the Lord planted: "Protect," it is said, "that which Thy right hand hath planted" (Ps. 79:16), and Moses says: "Bring him in and plant him in the mountain of Thine inheritance" (Ex. 15:17). By the "hedge" is understood the Law, which did not allow the Jews to mingle with other nations. The "tower" is the temple, which was magnificent. By the "winepress" is signified the altar, upon which sacrificial blood was poured out. God gave His people over to "vinedressers," that is, to the teachers and rulers of the Jews, each in their own time. He sent first one servant, that is, as one may suppose, the prophets who lived around the time of Elijah, for example Micaiah, whom the false prophet Zedekiah struck (3 Kings 22:24); He sent another, whose head they wounded with stones and thus subjected to utter disgrace — this may be referred to the times of Hosea and Isaiah; He sent also a third servant, which may be understood of the prophets of the time of the Jewish captivity, for example Daniel and Ezekiel. Finally, God sent His Son (who is called a man on account of His love for mankind), saying: "They will reverence My Son." He said this knowing what they would do to His Son, but expressing what, according to His intention, ought to have been and what was possible. But the wicked husbandmen, knowing that this was the Heir of the vineyard, led Him out of the vineyard, that is, out of Jerusalem, and put Him to death. Christ was indeed crucified outside the city. For this reason the Lord of the vineyard, the Father of the slain Son, or rather, the slain Son Himself, will destroy those husbandmen, delivering them over to the Romans, and will give His vineyard to other husbandmen, that is, to the apostles. Do you wish to know how the apostles cultivated this vineyard? Read the book of the Acts of the Apostles, and you will see how three thousand (Acts 2:41) and five thousand souls at once (Acts 4:4) believed and began to bring forth fruit to God.

Or, the hedge is the law, which prohibited their mingling with strangers. There follows, And went into a far country. Or else, By the first servant, understand the prophets who lived about the time of Elias, (2 Chron. 18:23.) for Zedekiah the false prophet beat Micaiah; and by the second servant whom they wounded in the head, that is, evil entreated, we may understand the prophets who lived about the time of Hosea and Isaiah; but by the third servant understand the prophets who flourished about the time of Daniel and Ezekiel. It goes on, Having yet therefore one son, his well-beloved, he sent him also last unto them, saying, Perchance they will reverence my son. Or else, He said this not as though He were ignorant of what was to happen, but to show what it was right and fitting that they should do. But those husbandmen said amongst themselves, This is the heir, come, let us kill him, and the inheritance will be ours. That is, without Jerusalem, for the Lord was crucified out of the city. The Lord of the vineyard then is the Father of the Son who was slain, and the Son Himself is He who was slain, who will destroy those husbandmen, by giving them up to the Romans, and who will give the people to other husbandmen, that is, to the Apostles. Read the Acts of the Apostles, and you will find three thousand, and five thousand on a sudden believing and bearing fruit to God.

(non occ.) After the Lord had closed the mouths of His tempters by a wise question, He next shows their wickedness in a parable; wherefore it is said: And he began to speak unto them by parables. A certain man planted a vineyard.

God the Father is called a man by a human conception. The vineyard is the house of Israel; the hedge is the guardianship of Angels; the winefat is the law, the tower is the temple, and the husbandmen, the priests.

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.

A certain man planted a vineyard - See this parable explained, Mat 21:33-41 (note).

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.