马可福音 12:37

Chinese Union (Simplified)

大 卫 既 自 己 称 他 为 主 ， 他 怎 麽 又 是 大 卫 的 子 孙 呢 ？ 众 人 都 喜 欢 听 他 。

Parallel Translations

Chinese NCV (Simplified)
大衛自己既然稱他為主，他又怎麼會是大衛的子孫呢？”群眾都喜歡聽他。

Bible Verse Review
  from Treasury of Scripure Knowledge

and whence: Matthew 1:23, Romans 1:3, Romans 1:4, Romans 9:5, 1 Timothy 3:16, Revelation 22:16

And the: Matthew 11:5, Matthew 11:25, Matthew 21:46, Luke 19:48, Luke 21:38, John 7:46-49, James 2:5

Reciprocal: 1 Kings 22:28 - Hearken Nehemiah 8:3 - ears Zechariah 11:7 - General Luke 8:40 - the people Luke 20:42 - himself James 1:19 - let

Gill's Notes on the Bible

David therefore himself calleth him Lord,.... David, whose son you say the Messiah is, speaks of him as one superior to himself; as Lord, and as his Lord:

whence is he then his son? from what passage of Scripture does it appear, that he is his son? and how can these two different characters of him, be made to agree in him? Our Lord meant by this, to observe to them, that the Messiah was God, as well as man; that he was not merely the son of David, as was commonly received, or a mere man, but that he had a superior nature, in which he was David's Lord, and even Lord of all. This is a Talmudic way of speaking, frequently used when a proof from Scripture, or reason, is demanded to support any opinion or article of faith; as, מניין האי סברא, "from whence is this opinion" z? what proof is there of it? And again it is said a, מניין לתחיית המתים, "from whence" is the proof of the resurrection of the dead out of the law? It is said, Exodus 6:4, "and I have also established", c. Sometimes it is expressed thus b, מנא ידעינן, "from whence do we know that it is so?" And sometimes the word is doubled c says, R. Simeon ben Lekish, there is an intimation out of the law, concerning that which is torn,

מניין מניין, "from whence? from whence?" Exodus 22:31: "Neither shall ye eat any flesh that is torn", c. But the Scribes produced neither Scripture nor reason to support their assertion, though it was true because they could not reconcile it with the passage cited by Christ.

And the common people; or the "whole multitude", as the Syriac and Persic versions render it; or a "great multitude", as the Vulgate Latin, and Arabic versions; or "all the people", as the Ethiopic; all but the Scribes and Pharisees, the populace in general,

heard him gladly; with great pleasure and satisfaction, observing that his doctrine was superior to that of any of the sects among them; particularly his reasoning about the Messiah, was listened to with great attention, and who, no doubt, could gladly have heard how these things could be reconciled; but we read not that any answer was returned to our Lord's queries, either by himself or any other.

z T. Bab. Yebamot, fol. 54. 2. a T. Bab. Sanhedrin, fol. 90. 2. b T. Bab. Nazir, fol. 5. 1. c T. Bab. Cholin, fol. 42. 1.

Barnes' Notes on the Bible

See the notes at Matthew 22:41-46.

Mark 12:37

The common people heard him gladly - The success of the Saviour in his preaching was chiefly among the common or the poorer class of people. The rich and the mighty were too proud to listen to his instructions. So it is still. The main success of the gospel is there, and there it pours down its chief blessings. This is not the fault of “the gospel.” It would bless the rich and the mighty as well as the poor, if they came with like humble hearts. God knows no distinctions of men in conferring his favors; and wherever there is a poor, contrite, and humble spirit - be it clothed in rags or in purple - be it on a throne or on a dunghill - there he confers the blessings of salvation.

Clarke's Notes on the Bible

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.