^11:27They came again to Jerusalem.³⁹ While Jesus⁴⁰ was walking in the temple courts,⁴¹ the chief priests, the experts in the law,⁴² and the elders came up to him ^11:28and said, “By what authority⁴³ are you doing these things? Or who gave you this authority to do these things?” ^11:29Jesus said to them, “I will ask you one question. Answer me and I will tell you by what authority I do these things: ^11:30John’s baptism—was it from heaven or from people?⁴⁴ Answer me.” ^11:31They discussed with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’ ^11:32But if we say, ‘From people—’ ” (they feared the crowd, for they all considered John to be truly a prophet). ^11:33So⁴⁵ they answered Jesus,⁴⁶ “We don’t know.”⁴⁷ Then Jesus said to them, “Neither will I tell you⁴⁸ by what authority⁴⁹ I am doing these things.”

The Parable of the Tenants

^12:1Then¹ he began to speak to them in parables: “A man planted a vineyard.² He put a fence around it, dug a pit for its winepress, and built a watchtower. Then³ he leased it to tenant farmers⁴ and went on a journey. ^12:2At harvest time he sent a slave⁵ to the tenants to collect from them⁶ his portion of the crop.⁷^12:3But⁸ those tenants⁹ seized his slave,¹⁰ beat him,¹¹ and sent him away empty-handed.¹²^12:4So¹³ he sent another slave to them again. This one they struck on the head and treated outrageously. ^12:5He sent another, and that one they killed. This happened to many others, some of whom were beaten, others killed. ^12:6He had one left, his one dear son.¹⁴ Finally he sent him to them, saying, ‘They will respect my son.’ ^12:7But those tenants said to one another, ‘This is the heir. Come, let’s kill him and the inheritance will be ours!’ ^12:8So¹⁵ they seized him,¹⁶ killed him, and threw his body¹⁷ out of the vineyard.¹⁸^12:9What then will the owner of the vineyard do? He will come and destroy¹⁹ those tenants and give the vineyard to others.²⁰^12:10Have you not read this scripture:

‘The stone the builders rejected has become the cornerstone.²¹

^12:11This is from the Lord, and it is marvelous in our eyes’?”²²

^12:12Now²³ they wanted to arrest him (but they feared the crowd), because they realized that he told this parable against them. So²⁴ they left him and went away.²⁵

Paying Taxes to Caesar

^12:13Then²⁶ they sent some of the Pharisees²⁷ and Herodians²⁸ to trap him with his own words.²⁹^12:14When they came they said to him, “Teacher, we know that you are truthful and do not court anyone’s favor, because you show no partiality³⁰ but teach the way of God in accordance with the truth.³¹ Is it right³² to pay taxes³³ to Caesar³⁴ or not? Should we pay or shouldn’t we?” ^12:15But he saw through their hypocrisy and said³⁵ to them, “Why are you testing me? Bring me a denarius³⁶ and let me look at it.” ^12:16So³⁷ they brought one, and he said to them, “Whose image³⁸ is this, and whose inscription?” They replied,³⁹ “Caesar’s.” ^12:17Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.”⁴⁰ And they were utterly amazed at him.

Marriage and the Resurrection

^12:18Sadducees⁴¹ (who say there is no resurrection)⁴² also came to him and asked him,⁴³^12:19“Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man⁴⁴ must marry⁴⁵ the widow and father children⁴⁶ for his brother.’⁴⁷^12:20There were seven brothers. The first one married,⁴⁸ and when he died he had no children. ^12:21The second married her and died without any children, and likewise the third. ^12:22None of the seven had children. Finally, the woman died too. ^12:23In the resurrection, when they rise again,⁴⁹ whose wife will she be? For all seven had married her.”⁵⁰^12:24Jesus said to them, “Aren’t you deceived⁵¹ for this reason, because you don’t know the scriptures or the power of God? ^12:25For when they rise from the dead, they neither marry nor are given in marriage, but are like angels⁵² in heaven. ^12:26Now as for the dead being raised,⁵³ have you not read in the book of Moses, in the passage about the bush,⁵⁴ how God said to him, ‘I am the God of Abraham, the⁵⁵ God of Isaac, and the God of Jacob’?⁵⁶^12:27He is not the God of the dead but of the living.⁵⁷ You are badly mistaken!”

The Greatest Commandment

^12:28Now⁵⁸ one of the experts in the law⁵⁹ came and heard them debating. When he saw that Jesus⁶⁰ answered them well, he asked him, “Which commandment is the most important of all?” ^12:29Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. ^12:30Love⁶¹ the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’⁶²^12:31The second is: ‘Love your neighbor as yourself.’⁶³ There is no other commandment greater than these.” ^12:32The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him.⁶⁴^12:33And to love him with all your heart, with all your mind, and with all your strength⁶⁵ and to love your neighbor as yourself⁶⁶ is more important than all burnt offerings and sacrifices.” ^12:34When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

The Messiah: David’s Son and Lord

^12:35While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law⁶⁷ say that the Christ⁶⁸ is David’s son?⁶⁹^12:36David himself, by the Holy Spirit, said,

‘The Lord said to my lord,⁷⁰

“Sit at my right hand,

until I put your enemies under your feet.” ’⁷¹

^12:37If David himself calls him ‘Lord,’ how can he be his son?”⁷² And the large crowd was listening to him with delight.

Warnings About Experts in the Law

^12:38In his teaching Jesus⁷³ also said, “Watch out for the experts in the law.⁷⁴ They like walking⁷⁵ around in long robes and elaborate greetings⁷⁶ in the marketplaces, ^12:39and the best seats in the synagogues⁷⁷ and the places of honor at banquets. ^12:40They⁷⁸ devour widows’ property,⁷⁹ and as a show make long prayers. These men will receive a more severe punishment.”

Read in Logos

Footnotes

39 For location see ; ; ; ; ; ; ; ; .
40 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
41 Grk “the temple.”
42 Or “the chief priests, the scribes.” See the note on the phrase “experts in the law” in .
43 On this phrase, see ποῖος 2.a.γ.
44 The plural Greek term ἀνθρώπων (anthrōpōn) is probably used here (and in v. 32) in a generic sense, referring to both men and women (cf. , , “of human origin”; , “from human beings”; , “merely human”). The question is whether John’s ministry was of divine or human origin.
45 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
46 Grk “answering, they said to Jesus.” The participle ἀποκριθέντες (apokrithentes) is redundant, but the syntax of the phrase has been modified to conform to English style.
47 Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were—hypocrites. They indicted themselves when they cited only two options and chose neither of them (“We do not know”). The point of Mark 11:27–33 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
48 Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
49 On this phrase, see ποῖος 2.a.γ. This is exactly the same phrase as in v. 28.
1 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 The vineyard is a figure for Israel in the OT (Isa 5:1–7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11–24.
3 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
4 The leasing of land to tenant farmers was common in this period.
5 See the note on the word “slave” in . This slave (along with the others) represent the prophets God sent to the nation, who were mistreated and rejected.
6 Grk “from the tenants,” but this is redundant in English, so the pronoun (“them”) was used in the translation.
7 Grk “from the fruits of the vineyard.”
8 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
9 Grk “But they”; the referent (the tenants, v. 1) has been specified in the translation for clarity.
10 Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.
11 The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
12 The slaves being sent empty-handed suggests that the vineyard was not producing any fruit—and thus neither was the nation of Israel.
13 Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
14 Grk “one beloved son.” See comment at . The owner’s decision to send his one dear son represents God sending Jesus.
15 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
16 Grk “seizing him.” The participle λαβόντες (labontes) has been translated as attendant circumstance.
17 Grk “him.”
18 Throwing the heir’s body out of the vineyard pictures Jesus’ death outside of Jerusalem.
19 The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34–35; 19:41–44.
20 The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11–22.
21 Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20–22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kephalē gōnias) refers to a cornerstone, not a capstone. The stone the builders rejected has become the cornerstone. The use of Ps 118:22–23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Luke 20:17; Acts 4:11; 1 Pet 2:6–8; cf. also Eph 2:20). The irony in the use of Ps 118:22–23 in Mark 12:10–11 is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
22 A quotation from Ps 118:22–23.
23 Here καί (kai) has been translated as “now” to introduce a somewhat parenthetical remark by the author.
24 Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
25 The point of the parable in Mark 12:1–12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9, referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).
26 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
27 See the note on Pharisees in .
28 Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” 8:) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in .
29 Grk “trap him in word.”
30 Grk “and it is not a concern to you about anyone because you do not see the face of men.”
31 Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
32 Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see §409.3.
33 According to L&N 57.180 the term κῆνσος (kēnsos) was borrowed from Latin and referred to a poll tax, a tax paid by each adult male to the Roman government. This question concerning taxes was specifically designed to trap Jesus. If he answered yes, then his opponents could publicly discredit him as a sympathizer with Rome. If he answered no, then they could go to the Roman governor and accuse Jesus of rebellion.
34 Or “the emperor” (“Caesar” is a title for the Roman emperor).
35 Grk “Aware of their hypocrisy he said.”
36 Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dēnarion) has been translated simply as “silver coin” with an explanatory note. A denarius was a silver coin stamped with the image of the emperor and worth approximately one day’s wage for a laborer.
37 Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.
38 Or “whose likeness.” In this passage Jesus points to the image (Grk εἰκών, eikōn) of Caesar on the coin. This same Greek word is used in Gen 1:26 () to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
39 Grk “they said to him.”
40 Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
41 The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, 2.8.2 [2.119], 2.8.14 [2.164–166]; 13.5.9 [13.171–173], 13.10.6 [13.293–298], 18.1.2 [18.11], 18.1.4 [18.16–17], 20.9.1 [20.199]; 2 [10–11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1–12, 22:23–34; Luke 20:27–38; Acts 4:1, 5:17, 23:6–8.
42 This remark is best regarded as a parenthetical note by the author.
43 Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
44 Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so , ).
45 The use of ἵνα (hina) with imperatival force is unusual ( §470.1).
46 Grk “raise up seed” (an idiom for fathering children).
47 A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1–12; , Yevamot; Josephus, 4.8.23 [4.254–256]). The levirate law is described in Deut 25:5–10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
48 Grk “took a wife” (an idiom for marrying a woman).
49 The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 c r1 k syp co). They are included in A Θ f1, (13) 𝔐 lat sys,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see ), and therefore most probably authentic to Mark’s Gospel.
50 Grk “For the seven had her as wife.”
51 Or “mistaken” (cf. πλανάω 2.c.γ).
52 Angels do not die, nor do they eat according to Jewish tradition ( 15:6; 51:4; Wis 5:5; 51:10; 3.21–23).
53 Grk “Now as for the dead that they are raised.”
54 See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.
55 Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
56 A quotation from Exod 3:6.
57 He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.
58 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
59 Or “One of the scribes.” See the note on the phrase “experts in the law” in .
60 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
61 Grk “You will love.” The future indicative is used here with imperatival force (see and ).
62 A quotation from Deut 6:4–5 and Josh 22:5 (). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
63 A quotation from Lev 19:18.
64 A quotation from Deut 4:35.
65 A quotation from Deut 6:5.
66 A quotation from Lev 19:18.
67 Or “that the scribes.” See the note on the phrase “experts in the law” in .
68 Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
69 It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.
70 The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.
71 A quotation from Ps 110:1.
72 Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).
73 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
74 Or “for the scribes.” See the note on the phrase “experts in the law” in .
75 In Greek this is the only infinitive in vv. 38–39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.
76 There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, 1:498.
77 See the note on synagogue in .
78 Grk “who,” continuing the sentence begun in v. 38.
79 Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, 5:131; οἶκια 1.a).