Mark 12

I parables. Mark relates only one parable; but Matthew adds several others.

1-12. See notes on Matt. xxi. 33-46.

6 his well-beloved. The language here used defines most clearly the difference in rank and authority between the servants and the son, who is “the heir” of the vineyard (comp. Heb. iii. 5, 6). It also expresses the greatness of that Divine love which, when all other means of recovering men from rebellion were exhausted, did not shrink from this, the greatest possible gift. And, further, it displays the tragic obstinacy of those who reject “the Son.”

13-27. See notes on Matt. xxii. 15-33.

26 in the bush. Probably meaning “in the passage relating to the bush”: see R.V.

28 one of the scribes. A “lawyer” of the sect of “the Pharisees”: see Matt. xxii. 34, 35, and note.

Which is the first commandment? This was one of the “strivings about the law” (Titus iii. 9) warmly contested among the Jews; some giving the preference to the sabbath law, others to sacrifices, others to various ceremonial laws. Our Lord gives the pre-eminence to “the law of love.”

32 with all thy heart, etc. Supreme and undivided affection. The terms used express man’s moral, emotional, and intellectual nature, with his active powers.

31 the second [is] like. For both are parts of the one great law of love. The R.V. has, “the second is this.”

Thou shalt love thy neighbour. The parable of the Good Samaritan (Luke x. 29-35) was spoken to show who is our neighbour.

as thyself. Herbert Spencer caricatures this teaching, though he admires “the religion of amity.” His suggestion (Principles of Sociology) that Christ’s teaching would lead to neglect of one’s own affairs, has no foundation.

32, 33 the scribe said, etc. This reply of the scribe (“Of a truth, Master, Thou hast well said.” R.V.), which is related by Mark only, shows that he had entered into the true spirit of our Lord’s answer: comp. Psa. xl. 6; l. 8-14.

34 discreetly. Lit., “as one having understanding.” He saw through the externals of the law to those fundamental principles which are essential to “the kingdom of God.” But, unless such perception lead to practical faith, it does not save. “If thou art not far off, enter; better otherwise to have been far off” (Bengal).

35-37. See notes on Matt. xxii. 41-46; where it appears that the view of the scribes had been elicited by a question from our Lord.

37 the common people. Rather, “the mass of the people” (see R.V. marg.): no reference being intended to social distinction. Vulgate: “multa turba”; Fr. version: “une grande foule” (a great crowd).

38. His doctrine. His teaching. Vers. 38, 39 sum up what is given at length in Matt. xxiii. love. Rather, “desire,” as R.V.

40 which devour widows’ houses. By pretending to special piety, they insinuated themselves into the confidence of unprotected persons, for their own covetous objects.

damnation. “Condemnation.”

41 the treasury. The “treasury” is said to have been a part of the second court of the Temple (the Court of the Women) where thirteen chests with “trumpet-shaped” openings were placed to receive (see 2 Kings xii. 9) the voluntary offerings of the people for the Temple service: see Edersheim, The Temple and its Services, p. 27.

42 two mites. “Two mites” (in Old English minutes, from their smallness) was the smallest offering that was allowed to be made. The mite (lepton) was worth about $\frac{1}{2}$th of our penny.

44 all her living. Her gift was not only far greater than those of others in proportion to her means; but it was also the sacrifice, by one who had very little to live upon, of all that she had to support her, at least for that day. Such self-denial shows not only gratitude, but also genuine faith in God’s providence.