Mark 12:1

ey cast stones and wounded him in the head - Or rather, as most learned men agree, they made short work of it, εκεφαλαιωσαν. We have followed the Vulgate, illum in capite vulneraverunt, in translating the original, wounded him in the head, in which signification, I believe, the word is found in no Greek writer. Ανακεφαλαιοομαι signifies to sum up, to comprise, and is used in this sense by St. Paul, Rom 13:9. From the parable we learn that these people were determined to hear no reason, to do no justice, and to keep the possession and the produce by violence; therefore they fulfilled their purpose in the fullest and speediest manner, which seems to be what the evangelist intended to express by the word in question. Mr. Wakefield translates, They speedily sent him away; others think the meaning is, They shaved their heads and made them look ridiculously; this is much to the same purpose, but I prefer, They made short work of it. Dr. Lightfoot, De Dieu, and others, agree in the sense given above; and this will appear the more probable, if the word λιθοβολησαντες, they cast stones, be omitted, as it is by BDL, the Coptic, Vulgate, and all the Itala. Verse 7 This is the heir - So they appear to have acknowledged in their consciences that this was the Messiah, the heir of all things. The inheritance shall be ours - By slaying him we shall maintain our authority, and keep possession of our revenues. Verse 9 And will give the vineyard unto others - The vineyard must not perish with the husbandmen; it is still capable of producing much fruit, if it be properly cultivated. I will give it into the care of new vine-dressers, the evangelists and apostles. - And under their ministry, multitudes were brought to God before the destruction of Jerusalem. Verse 13 And they send unto him - See this, and to Mar 12:17, largely explained on Mat 22:15-22 (note). Verse 15 Shall we give, or shall we not give? - This is wanting in the Codex Bezae, and in several versions. Verse 18 See this question, concerning the resurrection, explained in detail on Mat 22:23-32 (note). Verse 23 When they shall rise - This clause is wanting in BCDL, four others, Syriac, later Arabic, later Persic, Coptic, Saxon, and two of the Itala. Griesbach leaves it doubtful. Verse 27 But the God of the living - Θεος, God, is left out by ABCDKL, and in more than forty others, Syriac, one Arabic, one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Griesbach has omitted it. Verse 30 Thou shalt love the Lord - On the nature and properties of the love of God and man, and the way in which this commandment is fulfilled, see the notes on Mat 22:37, etc. Verse 32 And the scribe said - The answer of the scribe, contained in Mar 12:32-34, is not found either in Matthew or Luke. This is another proof against Mark's supposed abridgment. Verse 34 Thou art not far from the kingdom of God - This scribe appears to have been a prudent, sensible, and pious man; almost a Christian - so near the kingdom of God that he might have easily stepped in. It is very probable that he did at last believe in and confess Jesus. Verse 35 How say the scribes - See Mat 22:41, etc. Verse 37 The common people heard him gladly - And were doubtless many of them brought to believe and receive the truth. By the comparatively poor the Gospel is still best received. Verse 38 Beware of the scribes - See on Mat 23:1 (note), etc. Verse 41 Cast money into the treasury - It is worthy of observation, that the money put into the treasury, even by the rich, is termed by the evangelist χαλκον, brass money, probably that species of small brass coin which was called פרוטה prutah among the Jews, two of which make a farthing, and twenty-four an Italian assarius, which assarius is the twenty-fourth part of a silver penny. We call this, mite, from the French, miete, which signifies a crumb, or very small morsel. The prutah was the smallest coin in use among the Jews: and there is a canon among the rabbins that no person shall put less than two prutahs into the treasury. This poor widow would not give less, and her poverty prevented her from giving more. And whereas it is said that many rich persons cast in Much, πολλα, (many), this may only refer to the number of the prutahs which they threw in, and not to the value. What opinion should we form of a rich man, who, in a collection for a public charity, only threw in a handful of halfpence? See Luk 21:1, and see the note on Mat 5:26. The whole of this account is lacking in Matthew. Another proof that Mark did not abridge him. Let us examine this subject a little more closely: Jesus prefers the widow's two mites to all the offerings made by the rich. In the preceding account, Mar 12:41, it is said Jesus beheld how the people cast money into the treasury. To make this relation the more profitable, let us consider Christ the observer and judge of human actions. I. Christ the observer. 1. Christ observes all men and all things: all our actions are before his eyes, what we do in public and what we do in private are equally known unto him. 2. He observes the state and situation we are in: his eye was upon the abundance of the rich who had given much; and he was well acquainted with the poverty and desolate state of the widow who had given her all, though that was but little in itself. What an awful thought for the rich! "God sees every penny I possess, and constantly observes how I lay it out." What a comfortable thought for the poor and desolate! The eye of the most merciful and bountiful Jesus continually beholds my poverty and distress, and will cause them to work for my good. 3. Christ sees all the motives which lead men to perform their respective actions; and the different motives which lead them to perform the same action: he knows whether they act through vanity, self-love, interest, ambition, hypocrisy, or whether through love, charity, zeal for his glory, and a hearty desire to please him. 4. He observes the circumstances which accompany our actions; whether we act with care or negligence, with a ready mind or with reluctance. 5. He observes the judgment which we form of that which we do in his name; whether we esteem ourselves more on account of what we have done, speak of it to others, dwell on our labors, sufferings, expenses, success, etc., or whether we humble ourselves because we have done so little good, and even that little in so imperfect a way. II. See the judgment Christ forms of our actions. 1. He appears surprised that so much piety should be found with so much poverty, in this poor widow. 2. He shows that works of charity, etc., should be estimated, not by their appearance, but by the spirit which produces them. 3. He shows by this that all men are properly in a state of equality; for though there is and ought to be a difference in outward things, yet God looks upon the heart, and the poorest person has it in his power to make his mite as acceptable to the Lord, by simplicity of intention, and purity of affection, as the millions given by the affluent. It is just in God to rate the value of an action by the spirit in which it is done. 4. He shows that men should judge impartially in cases of this kind, and not permit themselves to be carried away to decide for a person by the largeness of the gift on the one hand, or against him by the smallness of the bounty on the other. Of the poor widow it is said, She has cast in more than all the rich. Because: 1. She gave more; she gave her all, and they gave only a part. 2. She did this in a better spirit, having a simple desire to please God. Never did any king come near the liberality of this widow; she gave all that she had, ὁλον τον βιον αὑτης, her whole life, i.e. all that she had to provide for one day's sustenance, and could have no more till by her labor she had acquired it. What trust must there be in the Divine Providence to perform such an act as this! Two important lessons may be learned from her conduct. 1. A lesson of humiliation to the rich, who, by reason of covetousness on the one hand, and luxury on the other, give but little to God and the poor. A lesson of reproof to the poor, who, through distrust of God's providence, give nothing at all. Our possessions can only be sanctified by giving a portion to God. There will be infallibly a blessing in the remainder, when a part has been given to God and the poor. If the rich and the poor reflect seriously on this, the one will learn pity, the other liberality, and both be blessed in their deed. He must be a poor man indeed who cannot find one poorer than himself. Introduction Jesus predicts the destruction of the temple, Mar 13:1, Mar 13:2. His disciples inquire when this shall be, and what previous sign there shall be of this calamity, Mar 13:3, Mar 13:4; which questions he answers very solemnly and minutely, vv. 5-27; illustrates the whole by a parable, Mar 13:28, Mar 13:29; asserts the absolute certainty of the events, Mar 13:30, Mar 13:31; shows that the precise minute cannot be known by man, Mar 13:32; and inculcates the necessity of watchfulness and prayer, Mar 13:33-37. Verse 1 See what manner of stones - Josephus says, Ant. b. xv. chap. 11: "That these stones were white and strong, Fifty feet long, Twenty-Four broad, and Sixteen in thickness

Mt 21:43; Lu 20:9.

MARK CHAPTER 12 Verses 1-12. See this parable explained in Barnes Notes on Mt 21:33-46 (n) "A certain man" Mt 21:33, Lk 20:9

The Vineyard and Husbandmen. 1 And he began to speak unto them by parables. A certain man planted a vineyard, and set a hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught him, and beat him, and sent him away empty. 4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another; and him they killed, and many others; beating some, and killing some. 6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. 7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others. 10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner: 11 This was the Lord's doing, and it is marvellous in our eyes? 12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way. 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, Matt. xxi. 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 ( Ps. cxlvii. 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, v. 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, v. 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 ( v. 3 ); that was bad: they wounded them, and sent them away shamefully entreated ( v. 4 ); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, v. 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. xxxvii. 14 . And it might be expected that he whom their Master loved, they also should respect and love ( v. 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, v. 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 ( v. 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. i. 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. xlix. 5, 6 ), as a Light to lighten the Gentiles. 3. Their opposition to Christ's exaltation shall be no obstruction to it ( v. 10, 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, v. 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, v. 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.