Lectionary Calendar
Saturday, July 19th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Alford's Greek Testament Critical Exegetical Commentary Alford's Greek Testament Commentary
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Alford, Henry. "Commentary on Mark 12". Alford's Greek Testament Critical Exegetical Commentary. https://studylight.org/commentaries/eng/hac/mark-12.html. 1863-1878.
Alford, Henry. "Commentary on Mark 12". Alford's Greek Testament Critical Exegetical Commentary. https://studylight.org/
Whole Bible (46)New Testament (16)Gospels Only (6)Individual Books (13)
Verses 1-12
1 12.] PARABLE OF THE VINEYARD LET OUT TO HUSBANDMEN. This parable is, for the most part, identical with that in Matthew 21:33-46 , and Luke 20:9-19 . The number , and treatment of the servants sent, is enlarged on here; and in Mar 12:4 there occurs the singular word κεÏαλαιÏÏ , which appears to be used by a solÅcism for κεÏÎ±Î»Î¯Î¶Ï , ‘ to wound in the head .’ Some have rendered it, ‘ they made short work with him ,’ which is the more usual sense of the word, but not probable here; for they did not kill him, but disgracefully used him.
I must not allow any opportunity to pass of directing attention to the sort of difference, in similarity, between these three reports, and observing that no origin of that difference is imaginable, except the gradual deflection of accounts from a common, or a parallel, source .
See notes on Matt. throughout.
Verse 9
9. ] á¼Î»ÎµÏÏεÏαι κ . Ï . λ . is not the answer of the Pharisees, or of the people, as the corresponding sentence in [37] Matt. (see note there), but, here and in [38] Luke, a continuation of our Lord’s discourse.
[37] When, in the Gospels, and in the Evangelic statement, 1 Corinthians 11:23-25 , the sign (â) occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign (â) is qualified , thus, ‘â Mk.,’ or ‘â Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
[38] When, in the Gospels, and in the Evangelic statement, 1 Corinthians 11:23-25 , the sign (â) occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign (â) is qualified , thus, ‘â Mk.,’ or ‘â Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
After Mar 12:11 comes in Matthew 21:43-45 .
Verse 12
12. ] Meyer makes á½ á½ÏÎ»Î¿Ï (and ὠλαÏÏ in [39] Luke) the subject to á¼Î³Î½ÏÏαν , but I think quite unnecessarily. The fear of the people is increased by the consciousness on the part of the rulers that He had spoken the parable against them : they are as men convicted before the people .
[39] When, in the Gospels, and in the Evangelic statement, 1 Corinthians 11:23-25 , the sign (â) occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign (â) is qualified , thus, ‘â Mk.,’ or ‘â Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
Verses 13-17
13 17. ] REPLY CONCERNING THE LAWFULNESS OF TRIBUTE TO CÃSAR. Matthew 22:15-22 .Luke 20:20-26; Luke 20:20-26 . The parable of the wedding-garment, Matthew 22:1-14 , is omitted. The only matters requiring additional remark in these verses are, 13. ] λÏγῳ is the instrument where-with they would á¼Î³ÏεÏειν : the verb being one taken from the chase. They wished to lay hold on him by some saying of His.
Verse 14
14. ] á¼Ï ʼ á¼Î»Î·Î¸ ., truly, indeed, see reff. and Mark 12:32 .
δῶμεν ἢ μὴ δ . ; the originality of the report is shewn by these words. They wish to drive our Lord to an absolute affirmation or negation.
Verse 15
15. ] Î´Î·Î½Î¬Ï ., Mark and Luke, = Ïὸ νÏÎ¼Î¹Ï . Ïοῦ ÎºÎ®Î½Ï ., Matt.
Verse 17
17. ] á¼Î¸Î±Ïμαζον , imperfect, is graphic. This was going on, when the next incident began.
Verses 18-27
18 27. ] REPLY TO THE SADDUCEES CONCERNING THE RESURRECTION. Matthew 22:23-33 .Luke 20:27-40; Luke 20:27-40 . The three reports are very much alike in matter, and now and then coincide almost verbally (Matthew 22:27 , Luke 20:32 . Mar 12:23 end, Luk 20:33 ). The chief additions are found in Luke 20:34-36 , where see notes, and on Matt. throughout.
Verse 19
19. á¼Î³ÏαÏεν ⦠ἵνα ] This is one of the cases where purpose and purport are mingled in the ἵνα . See on 1 Corinthians 14:13 . It is better to take it so than with Meyer to suppose ἵνα dependent on volo understood.
Verse 23
23. ] á½ Ïαν á¼Î½Î±ÏÏá¿¶Ïιν , here not, ‘ when men (the dead) shall rise ,’ but when they (the wife and seven brothers) shall rise: see on Mark 12:25 .
Verse 24
24. ] διὰ ÏοῦÏο refers to the following participle μὴ εἰδÏÏÎµÏ : for his reason ⦠because ye know not.
Verse 25
25. ] The á½ Ïαν ⦠á¼Î½Î±ÏÏá¿¶Ïιν here is general, not as in Mark 12:23 : see note there.
Verse 26
26. ] á¼Ïá½¶ Ïοῦ βάÏÎ¿Ï (so also ( Ïá¿Ï ) Luke); either, ‘ in the chapter containing the history of God appearing in the bush,’ or, ‘ when he was at the bush.’ The former is the more probable, on account of the construction of the verse in our text. In Luke, if we had his account alone, the other rendering might be admissible, ‘Moses testified, at the bush:’ but this will not answer in our text.
Verse 28
28. ] The motive, as shewn by the subordination of á¼ÎºÎ¿ÏÏÎ±Ï to ÏÏοÏελθÏν , and of εἰδÏÏ to á¼ÏηÏÏÏηÏεν , seems to have been, admiration of our Lord’s wise answer , and a desire to be instructed further by Him.
á¼Î½Ï . ÏÏÏÏη ÏÎ¬Î½Ï . ] This was one of the μάÏαι νομικαί ( Tit 3:9 ), which was the greatest commandment . The Scribes had many frivolous enumerations and classifications of the commands of the law.
ÏάνÏÏν , not ÏαÏῶν : ÏÏÏÏη - ÏάνÏÏν is treated almost as one word , so that ÏάνÏÏν does not belong to á¼Î½Ï . understood, but, q. d. ‘first-of-all of the commandments.’
Verses 28-34
28 34. ] REPLY CONCERNING THE GREAT COMMANDMENT. Matthew 22:34-40 , but with differing circumstances. There the question appears as that of one among the Pharisees’ adherents, who puts this question, ÏειÏάζÏν αá½ÏÏν , and in consequence of the Pharisees coming up to the strife, after He had discomfited the Sadducees. I should be disposed to take Mark’s as the strictly accurate account, seeing that there is nothing in the question which indicates enmity, and our Lord’s answer, Mark 12:34 , plainly precludes it. The man, from hearing them disputing, came up, and formed one of the band who gathered together for the purpose of tempting Him. Mark’s report, which here is wholly unconnected in origin with Matt.’s, is that of some one who had taken accurate note of the circumstances and character of the man: Matt.’s is more general, not entering, as this, into individual motives, but classing the question broadly among the various “temptations” of our Lord at this time.
Verse 29
29 f. ] Mark cites the passage entire, Matt. only the command itself: compare the LXX. In this citation the Vat. reading Î´Î¹Î±Î½Î¿Î¯Î±Ï and the Alex. καÏÎ´Î¯Î±Ï are combined: and á¼°ÏÏÏÎ¿Ï â Î´Ï Î½Î¬Î¼ÎµÏÏ . “Thou shalt love the Lord with spirit, soul, and body:” with the inner spirit, and the outer life. This is faith working by love: for κ . ὠθ . ἡμῶν is the language of faith .
Verse 30
30. ] á¼°ÏÏÏÏ is the inner spiritual strength of the heart: see Beck’s useful little manual, Die biblische Seelenlehre, p. 110.
Verse 31
31. ] Our Lord adds this second, as an application or bringing home of the first.
The first is the Sun , so to speak, of the spiritual life: this the lesser light , which reflects the shining of that other. It is like to it, inasmuch as both are laws of love: both deduced from the great and highest love: both dependent on ‘I am the Lord thy God,’ Leviticus 19:18 .
Stier sets forth beautifully the strong contrast between the requirements of these two commands , and the then state of the Jewish Church: see John 7:19 .
Verses 32-33
32, 33. ] The Scribe shews that he had entered into the true spirit of our Lord’s answer; and replies in admiration at its wisdom.
Observe ÏÏ Î½ÎÏεÏÏ corresponding to Î´Î¹Î±Î½Î¿Î¯Î±Ï : and see Beck, p. 60.
á½Î»Î¿Îº . κ . θ ., the things to which, the outward literal observers paid all their attention.
Verse 34
34. ] Î½Î¿Ï Î½ÎµÏá¿¶Ï Attice Î½Î¿Ï Î½ÎµÏÏνÏÏÏ , opposed to á¼ÏÏÏνÏÏ , Isocr. Mark 12:7 (Meyer).
οὠμακÏὰν ⦠] This man had hold of that principle in which Law and Gospel are one: he stood as it were at the door of the Kingdom of God. He only wanted (but the want was indeed a serious one) repentance and faith to be within it . The Lord shews us here that even outside His flock, those who can answer Î½Î¿Ï Î½ÎµÏá¿¶Ï who have knowledge of the spirit of the great command of Law and Gospel, are nearer to being of his flock, than the formalists: but then, as Bengel adds, ‘Si non procul es, intra: alias prÅstiterit, procul fuisse .’
καὶ οá½Î´Îµá½¶Ï ⦠] This is apparently out of its place here, as it is after the question which now follows , that Matt. relates this discomfiture of his adversaries. We must not however conclude too hastily, especially where the minute accuracy of Mark is at stake. The question just asked was the last put to our Lord , and therefore the notice of its being the last comes in fitly here. The enquiry which follows did more than silence their questioning: it silenced their answering too: both which things Matt. combines as the result of this day, in his Matthew 22:46 .
á¼ÏεÏÏÏá¿Ïαι , not, ‘to ask him any more questions:’ see on ch. Mark 11:29 .
Verse 35
35. ] The whole controversy in the temple is regarded as one: hence the new point raised by our Lord is introduced as a rejoinder , with á¼ÏοκÏÎ¹Î¸ÎµÎ¯Ï .
Verses 35-37
35 37. ] THE PHARISEES BAFFLED BY A QUESTION CONCERNING CHRIST AND DAVID. Matthew 22:41-46 . Luke 20:41-44 . The reports are apparently independent of any common original, and hardly agree verbally in the citation from the LXX. See notes on Matt.
Verse 36
36. ] Observe á¼Î½ Ïá¿· ÏνεÏμαÏι Ïá¿· á¼Î³Î¯á¿³ ( á¼Î½ Ïν ., Matt.) = á¼Î½ βίβλῳ Ïαλμῶν Luke: a coincidence not to be passed over.
Verse 37
37. ] ÏÏθεν , from whence shall we seek an explanation for what follows: see reff.
κ . á½ Ïολ . á½Ï . ἤκ . αá½Ï . ἡδ . is peculiar to Mark.
Verses 38-40
38 40. ] DENUNCIATION OF THE SCRIBES. Luke 20:45-47 . These verses, nearly verbatim the same in the two Evangelists, and derived from a common report, are an abridgment of the discourse which occupies the greater part of Matthew 23:0 with the additions of θελ . á¼Î½ ÏÏολ . ÏεÏÎ¹Ï ., and οἱ καÏÎÏθ .⦠κÏá¿Î¼Î± (see [40] Matt., text, and var. readd.). The words á¼Î½ Ïῠδιδ . αá½Ï . seem to imply that Mark understood it as a compendium .
[40] When, in the Gospels, and in the Evangelic statement, 1 Corinthians 11:23-25 , the sign (â) occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign (â) is qualified , thus, ‘â Mk.,’ or ‘â Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
á¼ÏÏαÏμοÏÏ and the following accusatives are governed. by θελÏνÏÏν .
οἱ καÏÎÏθονÏÎµÏ may either be dependent on the preceding by a broken construction, or may be the beginning of a new sentence of exclamation, as Meyer takes it. The former is to me the more probable, and I have punctuated accordingly. It is a change of construction not without example in the classics: Herod. i. 51, ÎακεδαιμονίÏν ÏαμÎνÏν εἶναι á¼Î½Î¬Î¸ÎµÎ¼Î± , οá½Îº á½ÏÎ¸á¿¶Ï Î»ÎγονÏÎµÏ . See also reff. The art. points them out graphically. They devoured widows’ houses , by attaching them to themselves, and so persuading them to minister to them of their substance. A trace of this practice (but there out of gratitude and love) on the part of the Jewish women, is found in Luke 8:2-3 . What words can better describe the corrupt practices of the so-called priesthood of Rome, than these of our Lord? The ÏÏÏÏαÏÎ¹Ï was, to make their sanctity appear to these women, and so win their favour.
ÏεÏιÏÏÏÏεÏον because ye have joined thieving with hypocrisy.
Verse 41
41. Ïοῦ γαζ . ] This is usually understood of thirteen chests , which stood in the court of the women, into which were thrown contributions for the temple, or the tribute (of Mat 17:24 ). But it is hardly likely that they would be called Ïὸ γαζ ., and we hear of a building by this name in Jos. Antt. xix. 6. 1. Lücke, on John 8:20 , believes some part of the court of the women to be intended, perhaps a chamber in connexion with these chests.
Our Lord had at this time taken his leave of the temple , and was going out of it between Matthew 23:0 end, and 24.
Verses 41-44
41 44. ] THE WIDOW’S MITES. Luke 21:1-4 ; probably from a common origin.
Verse 42
42. ] λεÏÏά = פר×××ת the smallest Jewish coin: see Lightfoot. Mark adds á½ á¼ÏÏιν κοδ . for his Roman readers: the λεÏÏÏν = â of an as.
λεÏÏ . δÏο , Bengel remarks, are noticed: she might have kept back one .
Verse 43
43. ] Ïλεá¿Î¿Î½ more, in God’s reckoning; more, for her own stewardship of the goods entrusted to her care. “Non quantum detur, sed quantum resideat, expenditur.” Ambr. in Bp. Wordsw.