Mark 12

ANd he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the wine-fat, and built a tower, and let it out to husbandmen, and went into a far country.

And at the season, he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.

And they caught him, and beat him, and sent him away empty.

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.

And again he sent another, and him they killed, and many others, beating some, and killing some.

Having yet therefore one son, his well-beloved, he sent him also last unto them, saying, They will reverence my son.

But those husbandmen said amongst themselves, This is the heir, come, let us kill him, and the inheritance shall be ours.

And they took him, and killed him, and cast him out of the vineyard.

What shall therefore the Lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.

And have ye not read this scripture? The stone which the builders rejected, is become the head of the corner.

This was the Lords doing, and it is marvellous in our eyes.

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. This Parable is related by Matthew, and by Luke also, see the Notes on Matth. 21.33, &c. The twelfth v. telleth us, that the Rulers of the Jewish Church, knew that he had spoken this Parable against them, and they needs must know it, considering what Matthew adds to this Parable (which Mark and Luke have not) that he also told them, Matth. 21.43. Therefore I say unto you, That the Kingdom of God shall be taken from you, and given to a Nation bringing forth the Fruits thereof. By the Man Planting a Vineyard, is to be understood, God who Psal. 80.8, 9. brought a Vine ut of Egypt, and cast out the Heathen, and Planted it in the Land of Canaan, and prepared room for it, and caused it to take deep Root, and it filled the Land, the Hills were covered with the shadow of it, and the Boug s thereof were like the goodly Cedars; she sent out her Boughs unto the Sea, and her Branches to the River. It was a Noble Vine, a rigi Seed, Jer. 2.21. God Planted it in a fruitful Hill, he Fenced it, and gathered the Stones out of it, and Bu t a Tower in the midst of it, and also made a Winepress therein, and he l ked that it should bring forth Grapes. Isaiah 5.2. The Church of the Jews then was this Vineyard, which God Hedged by his Providence, and gave them all means necessary for the Production of Fruit. The Servants sent to receive the Fruit, so abused by the Husbandmen (as v. 2, 3, 4, 5) were the Prophets. 2 Chron. 36.16. is a Compendious Expo tion of these Verses. They m cked the Messengers of God, and despised his Words, and misused his Prophets. The Son mentioned as sent at last was Christ, and the latter part of the Parable is Prophetical, foretelling what they should do unto him, and also of the Ruin of the Jewish Nation, and Church, and the passing of the Gospel to the Genti es, who should more freely believe in Christ, and imbrace and receive the Gospel, so as they should not obtain their end, but Christ tho rejected by them, should yet be the Head of a far larger and more Glorious Church, according to a Prophesy owned by themselves, as a piece of Holy Writ, Psal. 118.22. see more in the Notes on Matth. 21.33, &c.

And they send unto him certain of the Pharisees, and of the Herodians, to catch him in his words.

And when they were come, they say unto him, Master, we know that thou art true, and carest for no man, for thou regardest not the person men, but teachest the way of God in truth, Is it lawful to give tribute to Cesar, or not?

Shall we give, or shall we not give? But he knowing their hypocrisie, said unto them, Why tempt ye me? bring me a peny, that I may see it.

And they brought it, and he says unto them, Whose is this image and superscription? And they said unto him, Cesars.

And Jesus answering, said unto them, Render to Cesar the things that are Cesars, and to God, the things that are Gods. And they marvelled at him. See the Notes on Matth. 22, 15.

Then come unto him the sadduces, which say there is no resurrection, and they asked him, saying. The Sadduces most probably derived their Name from one Sadoc, Scholar to Antigonus Soc eus. It is said that the occasion of their Heresy, was their Masters teaching them, That they must not serve God as Servants for Rewards. Upon which they Builded their Notion, That there be no Resurrection, no Rewards, nor Punishments in another Life. They denyed the Immortality of the Soul, and the Resurrection of the Body, and Angels, and Spirits, Acts 23.8. attributed all to free Will, denying Fate and Destiny, they rejected Traditions, and owned no Scriptures, but the Five Books of Moses. They seemed to be a kind of Rational Divines, that would own, and believe nothing, but what they could Fathom by their Reason, or was Obvious to their Sense; and their Doctrine was excellently Suited to Mens Lusts, who desire not to be troubled with any thoughts of a World to come. Nothing more shows the Degeneracy, and Debauchery of humane Nature than this; That to Gratify their Sensual Appetites, more feely in the things of this Life, they will be content to think of Annihilation (which Nature not Debauched abhors) and of quitting all Hopes of Eternal Life and Happiness, that they may have a Principle to warrant their living like Beasts; they come to our Saviour, thinking to flout him and his Hearers out of the Doctrine of the Resurrection, as having insuperable difficulties to Clog it. But he that takes the wise in their own Craftiness, shows these wise Men, that all their Wisdom was but Folly, and their Argument wholly proceeded ex ignoratione Elenchi, from their not understanding the thing they would Philosophise about.

Master, Moses wrote unto us, If a mans brother dye, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.

Now there were seven brethren, and the first took a wife, and dying left no seed.

And the second took her and dyed, neither left he any seed, and the third likewise.

And the seven had her, and left no seed, last of all the woman dyed also.

In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.

And Jesus answering, said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God.

For when they shall rise from the dead, they neither marry, nor are given in marriage, but are as the angels which are in heaven.

And as touching the dead, that they rise, have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

He is not the God of the dead, but the God of the living, ye therefore do greatly err. The true question about the Resurrection, was, Whether the Bodies of the Dead shall rise or no? not whether they shall arise with the same Qualities, Affections, Powers, &c. they are sown Natural, but they shall arise Spiritual Bodies, without Affections and Qualities disposing them to Actions, only necessary for the supporting the Natural Life. Such as Hunger and Thirst, &c. or for the upholding the World, that while one Generation passeth, it might be supplyed by another. Such as an Appetite to Marriage, &c. What needs this when all Generations shall be determined in the everlasting World? So as in Truth these Learned Men, showed themselves Dunces, wholly ignorant of what they came to argue upon. They should first have proved that there would be any need of Wives, or any such thing as Marriage, after the World should have an end. In the mean time our Saviour proveth the Resurrection out of the Writings of Moses, owned by themselves for Holy Writ. Without a Resurrection Abraham would not be Abraham, nor Isaac Isaac, nor Iacob Iacob, see the Notes on this part of the History, Matth. 22.24, &c.

And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?

And Jesus answered him, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord.

And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment.

And the second is like, namely this, Thou shalt love thy neighbour as thy self; there is none other commandment greater then these.

And the scribes said unto him, Well Master, thou hast said the truth, for there is one God, and there is none other but he.

And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more then all whole-burnt-offerings, and sacrifices.

And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. See the Notes on Matth. 22.35. wh re whatsoever Mark here has, is opened.

And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David?

For David himself said by the holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool.

David therefore himself calleth him Lord, and whence is he then his son. And the common people heard him gladly. See the Notes on Matth. 22.41, 42. &c. Matthew says that Christ spake this to the Pharisees, who were very far from acknowledging Christ God-man, or indeed expecting a Messiah that should be so. Had they owned Christ, and the Hypostatical Union of the two Natures in him, the Answer had been easie.

And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the market-places.

And the chief seats in the synagogues, and the uppermost rooms at feasts.

Which devour widows houses, and for a pretence make long prayers; These shall receive greater damnation. See the Notes on Matth. 23.5. and v. 14. The more Men and Women want of Real worth and value, the more they seek themselves a Reputation from their Habits, either the Gravity, or the Riches and Gaudery of them, and the more they Court Titles of Honour and Dignity, and affect External respect. Whereas Nobler Souls despise these things, being like Pictures well drawn, which need no Superscription to tell Men what or whose they are. Good Men are satisfyed from themselves, and as not careless of their Reputation, so neither careful who Men say that they are. But these Verses are more fully Discoursed on Matth. 23. to which I refer the Reader for Satisfaction.

And Jesus sate over against the treasury, and beheld how the people cast money into the treasury, and many that were rich cast in much.

And there came a certain poor widow, and she threw in two mites, which make a farthing.

And he called unto him his disciples, and says unto them, Verily I say unto you, that this poor widow has cast more in, then all they which have cast into the treasury.

For all they did cast in of their abundance, but she of her want did cast in all that she had, even all her living. This is the only piece of History in this Chapter, which we did not before meet with in Matthew. Luke has this, Ch. 21. v. 1, 2, 3, 4. For the understanding of this History, both as to the Letter, and profitable Instruction arising from it we must know, That in the Temple (where our Saviour now was) there was a Treasury, or rather Treasuries. And famous Dr. Lightfoot says, there were Treasure Chambers called Lesacoth, and thirteen Treasure-Chests called Shopheroth, all called by the General Name of Corban or Corbonah. Two of these Chests were for the half-shekel, which every Israelite was to pay according to the Law, Exod. 30.12, 13. There were Eleven more, the Inscription upon which showed what Money should be put there. 1. For the price of the two Turtle Doves, or two Young Pigeons. 2. For the Burnt Offering of Birds. 3. For the Money offered to buy Wood for the Altar. 4. For those who gave Money to buy Franckincense. 5. For those who offered Gold for the Mercy-Seat. 6. For the Residue of the Money for the Sin-Offering. 7. For the Residue of the Money for a Trespass Offering. 8. For the Residue of an Offering of Birds. 9. For the Surpluss of a Nazarites Offering. 10. For the Residue of a Lepers Trespass-Offering. 11. For whosoever would offer an Offering of the Herd. The Israelites tyed to their several Offerings, were not tyed to provide them themselves, but they might bring Sums of Money, with which the Priests provided them, and if there were a Surplusage, it was put into one or other of these Chests. These Chests were placed in that part of the Temple, which was called the Court of the Women, not because none but Women might come there, but because Women might go no further. As the Court of the Gentiles (into which Jews came) was so called because the Gentiles might go no further. Our Lord so sate, as he observed Men come and put their Offerings into one of these Chests. He saw many Iews that were Rich casting in much Money of Silver, or Gold, or Brass, tho Brass Money was most in use. Amongst others a poor Widow came, she threw in two Mites, which make a Farthing. As to the value of what she threw in, let us hear the Learned Dr. Lightfoot in his Temple-Service, Chap. 19. The Weight of the piece of Silver mentioned in the Law, was three hundred and twenty Barly Corns. The wise Men added to it, and made it four hundred eighty four middle Barly Corns. This made four Denarii, each Denarius made six Meahs; which in Moses his time was called a Gerah. The Meah made two Pondions, the Pondion made two Issarins or Assariusses. The Assarius or Issarine, was the Weight of four Barly Corn the Weight of a Mite was half a Barly Corn. According to this Rate, the Widows two Mites made in Silver the Weight of a middle Barly Corn. This our Saviour calls All that s e had, and all her living. The Greek is all her life, that is, all that she had to sustain her Life. Arias Montanus think that that which is meant is, all that she had to uphold her Life for one Day. For it is said, that this Quantity, was usually reckoned the Livelyhood, or a sufficiency for a poor Man for a Day. Christ says, she had cast in more than any of the rest; not more strictly, but pro rata, comparing what they were able to do with what she was able to do. The two great instructions which this affords us are, 1. That the poorer sort of People are not excused from good Works, 2. Cor. 8.2, 3. 2. That God in is acceptation of our good Works looks at the Heart, the Will, and Affections, not at the Quantum of what we do, 2 Cor. 8.12. If there be first a willing mind, it is accepted, not according to what a Man has not, but according to what he has. It is the obedience, and love which God accepteth, not the Quantum of the Gift.