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Commentary on Mark 12 verses 1–12
Christ had formerly in parables showed how he designed to set up the gospel church; now he begins in parables to show how he would lay aside the Jewish church, which it might have been grafted into the stock of, but was built upon the ruins of. This parable we had just as we have it here, Mat 21:33. We may observe here,
I. They that enjoy the privileges of the visible church, have a vineyard let out to them, which is capable of great improvement, and from the occupiers of which rent is justly expected. When God showed his word unto Jacob, his statutes and judgments unto Israel (Psa 147:19), when he set up his temple among them, his priesthood, and his ordinances, then he let out to them the vineyard he had planted; which he hedged, and in which he built a tower, Mar 12:1. Members of the church are God's tenants, and they have both a good Landlord and a good bargain, and may live well upon it, if it be not their own fault.
II. Those whom God lets out his vineyard to, he sends his servants to, to put them in mind of his just expectations from them, Mar 12:2. He was not hasty in his demands, nor high, for he did not send for the rent till they could make it, at the season; nor did he put them to the trouble of making money of it, but was willing to take it in specie.
III. It is sad to think what base usage God's faithful ministers have met with, in all ages, from those that have enjoyed the privileges of the church, and have not brought forth fruit answerable. The Old Testament prophets were persecuted even by those that went under the name of the Old Testament church. They beat them, and sent them empty away (Mar 12:3); that was bad: they wounded them, and sent them away shamefully entreated (Mar 12:4); that was worse: nay, at length, they came to such a pitch of wickedness, that they killed them, Mar 12:5.
IV. It was no wonder if those who abused the prophets, abused Christ himself. God did at length send them his Son, his well-beloved; it was therefore so much the greater kindness in him to send him; as in Jacob to send Joseph to visit his brethren, Gen 37:14. And it might be expected that he whom their Master loved, they also should respect and love (Mar 12:6); "They will reverence my son, and, in reverence to him, will pay their rent." But, instead of reverencing him because he was the son and heir, they therefore hated him, Mar 12:7. Because Christ, in calling to repentance and reformation, made his demands with more authority than the prophets had done, they were the more enraged against him, and determined to put him to death, that they might engross all church power to themselves, and that all the respect and obedience of the people might be paid to them only; "The inheritance shall be ours, we will be lords paramount, and bear all the sway." There is an inheritance, which, if they had duly reverenced the Son, might have been theirs, a heavenly inheritance; but they slighted that, and would have their inheritance in the wealth, and pomp, and powers, of this world. So they took him, and killed him; they had not done it yet, but they would do it in a little time; and they cast him out of the vineyard, they refused to admit his gospel when he was gone; it would by no means agree with their scheme, and so they threw it out with disdain and detestation.
V. For such sinful and shameful doings nothing can be expected but a fearful doom (Mar 12:9); What shall therefore the Lord of the vineyard do? It is easy to say what, for nothing could be done more provoking.
1.He will come, and destroy the husbandmen, whom he would have saved. When they only denied the fruit, he did not distrain upon them for rent, nor disseize them and dispossess them for non-payment; but when they killed his servants, and his Son, he determined to destroy them; and this was fulfilled when Jerusalem was laid waste, and the Jewish nation extirpated and made a desolation.
2.He will give the vineyards to others. If he have not the rent from them, he will have it from another people, for God will be no loser by any. This was fulfilled in the taking in of the Gentiles, and the abundance of fruit which the gospel brought forth in all the world, Col 1:6. If some from whom we expected well, prove bad, it doth not follow but that others will be better. Christ encouraged himself with this in his undertaking; Though Israel be not gathered, not gathered to him, but gathered against him, yet shall I be glorious (Isa 49:5, Isa 49:6), as a Light to lighten the Gentiles.
3.Their opposition to Christ's exaltation shall be no obstruction to it (Mar 12:10, Mar 12:11); The stone which the builders rejected, notwithstanding that, is become the Head of the corner, is highly advanced as the Head-stone, and of necessary use and influence as the Corner-stone. God will set Christ as his King, upon his holy hill of Zion, in spite of their project, who would break his bands asunder. And all the world shall see and own this to be the Lord's doing, in justice to the Jews, and in compassion to the Gentiles. The exaltation of Christ was the Lord's doing, and it is his doing to exalt him in our hearts, and to set up his throne there; and if it be done, it cannot but be marvellous in our eyes.
Now what effect had this parable upon the chief priests and scribes, whose conviction was designed by it? They knew he spoke this parable against them, Mar 12:12. They could not but see their own faces in the glass of it; and one would think it showed them their sin so very heinous, and their ruin so certain and great, that it should have frightened them into a compliance with Christ and his gospel, should have prevailed to bring them to repentance, at least to make them desist from their malicious purpose against him: but, instead of that, (1.) They sought to lay hold on him, and make him their prisoner immediately, and so to fulfil what he had just now said they would do to him, Mar 12:8. (2.) Nothing restrained them from it but the awe they stood in of the people; they did not reverence Christ, nor had an fear of God before their eyes, but were afraid, if they should publicly lay hold on Christ, the mob would rise, and lay hold on them, and rescue them. (3.) They left him, and went their way; if they could not do hurt to him, they resolved he should not do good to them, and therefore they got out of the hearing of his powerful preaching, lest they should be converted and healed. Note, If men's prejudices be not conquered by the evidence of truth, they are but confirmed; and if the corruptions of the heart be not subdued by faithful reproofs, they are but enraged and exasperated. If the gospel be not a savour of life unto life, it will be a savour of death unto death.
God the Father is called a man by a human conception. The vineyard is the house of Israel; the hedge is the guardianship of Angels; the winefat is the law, the tower is the temple, and the husbandmen, the priests.
The servants who were sent were the prophets, the fruit of the vineyard is obedience; some of the prophets were beaten, others wounded, others slain. Wherefore it goes on, And they caught him, and beat him, and sent him away empty.
The well-beloved son and the last is the Only-begotten; and in that He says, They will reverence my son, He speaks in irony.
Or else, they cast Him out of the vineyard, that is, out of the people, saying Thou art a Samaritan, and hast a devil. (John 8:48) 1Or, as far as in them lay, they cast Him out of their own borders, and gave Him up to the Gentiles that they might receive Him. There follows, What then will the Lord of the vineyard do? he will come and destroy those husbandmen, and give the vineyard unto other.
Or else, the vineyard is given to others, that is, to those who come from the east, and from the west, and from the south, and from the north, and who sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.
This rejected stone, which is borne by that corner where the lamb and the bread met in the supper, ending the Old and beginning the New Testament, does things marvellous in our eyes as the topaz. (Ps. 118, Ps. 127. Vulg.)
(in Marc. 3, 42) Or else, the hedge is the wall of the city, the winefat is the altar, or those winefats, by which three psalms receive their name.
(ubi sup.) Not by any change of place, but He seemed to go away from the vineyard, that He might leave the husbandmen to act on their own freewill. It goes on: And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
(ubi sup.) By the servant who was first sent, we must understand Moses, but they beat him, and sent him away empty, because they angered Moses in the tents. (Ps. 106:6) There follows, And again he sent unto them another servant, and they wounded him in the head, and sent him away shamefully handled. This other servant means David and the other Psalmists, but they wounded Him in the head and shamefully handled him, because they despised the songs of the Psalmists and rejected David himself, saying, What portion have we in David? (1 Kings 12:16) It goes on, And he sent another; and him they killed, and many others; heating some, and killing some. By the third servant and his companions, understand the band of the prophets. But which of the prophets did they not persecute? In these three kinds of servants, as the Lord Himself elsewhere pronounces, may be included in a figure all the doctors under the law, when He says, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Me. (Luke 24:44)
(ubi sup.) Or else, this is not said in ignorance, but God is said to doubt, that freedom of will may be left to man.
(ubi sup.) The Lord proves most clearly that the chiefs of the Jews did not crucify the Son of God through ignorance, but through envy; for they understood that this was He to whom it was said, I will give thee the heathen for thine inheritance. (Ps. 2:8) But these evil husbandmen strove to seize upon it by slaying Him, when the Jews crucifying Him tried to extinguish the faith which is by Him, and rather to bring forward their own righteousness which is by the Law, and to thrust it on the nations, and to imbue them with it. There follows: And they took him, and killed him, and cast him out of the vineyard.
(ubi sup.) But that this was done by Divine interposition he affirms, by immediately afterwards adding, And have ye not read this Scripture, The stone which the builders refused is become the head-stone in the corner? As if he had said, how is this prophecy to be fulfilled, save in that Christ, being rejected and slain by you, is to be preached to the Gentiles, who will believe on Him? Thus then as a corner stone, He will found the two people on Himself, and of the two people will build for Himself a city of the faithful, one temple. For the masters of the synagogue, whom He had just called husbandmen, He now calls builders, because the same persons, who seemed to cultivate His people, that they might bear the fruits of life, like a vineyard, were also commanded to construct and adorn this people, to be, as it were, a house worthy to have God for its inhabitant.
(ubi sup.) But the Chief Priests showed that those things which the Lord had spoken were true; which is proved from what follows: And they sought to lay hold on him; for He Himself is the heir, whose unjust death He said was to be revenged by the Father. Again, in a moral sense, each of the faithful, when the Sacrament of Baptism is intrusted to him, receives on hire a vineyard, which he is to cultivate. But the servant sent to him is evil intreated, beaten, and cast out, when the word is heard by him and despised, or, what is worse, even blasphemed; further, he kills, as far as in him lies, the heir, who has trampled under foot the Son of God. The evil husbandman is destroyed, and the vineyard given to another, when the humble shall be enriched with that gift of grace, which the proud man has scorned. And it happens daily in the Church, that the Chief Priests wishing to lay hands on Jesus, are held back by the multitude, when some one, who is a brother only in name, either blushes or fears to attack the unity of the faith of the Church, and of its peace, though he loves it not, on account of the number of good brethren who dwell together within it.
Or, the hedge is the law, which prohibited their mingling with strangers. There follows, And went into a far country.
Or else, By the first servant, understand the prophets who lived about the time of Elias, (2 Chron. 18:23.) for Zedekiah the false prophet beat Micaiah; and by the second servant whom they wounded in the head, that is, evil entreated, we may understand the prophets who lived about the time of Hosea and Isaiah; but by the third servant understand the prophets who flourished about the time of Daniel and Ezekiel. It goes on, Having yet therefore one son, his well-beloved, he sent him also last unto them, saying, Perchance they will reverence my son.
Or else, He said this not as though He were ignorant of what was to happen, but to show what it was right and fitting that they should do. But those husbandmen said amongst themselves, This is the heir, come, let us kill him, and the inheritance will be ours.
That is, without Jerusalem, for the Lord was crucified out of the city.
The Lord of the vineyard then is the Father of the Son who was slain, and the Son Himself is He who was slain, who will destroy those husbandmen, by giving them up to the Romans, and who will give the people to other husbandmen, that is, to the Apostles. Read the Acts of the Apostles, and you will find three thousand, and five thousand on a sudden believing and bearing fruit to God.
The stone then which the builders refused, the same has become the head-stone of the corner, that is, of the Church. For the Church is, as it were, the corner, joining together Jews and Gentiles; and this corner has been made by the Lord, and is wonderful in our eyes, that is, in the eyes of the faithful; for miracles meet with detraction from the faithless. The Church indeed is wonderful, as it were resting on wonders, for the Lord worked with the Apostles, and confirmed the word with signs. And this is what is meant, when it is said, This was the Lord's doing, and it is marvellous in our eyes.
(non occ.) After the Lord had closed the mouths of His tempters by a wise question, He next shows their wickedness in a parable; wherefore it is said: And he began to speak unto them by parables. A certain man planted a vineyard.
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SUMMARY
Mark 12:11 concludes Jesus's Parable of the Wicked Vinedressers with a direct quotation from Psalm 118:23, affirming God's sovereign hand in the seemingly contradictory outcome of the rejected "stone" (Jesus) becoming the "head of the corner." This verse underscores the divine orchestration of events, revealing that what appears to be human failure or opposition is, in God's grand design, a marvelous and purposeful act, leading to the exaltation of His Son despite the rejection by religious authorities. It serves as a powerful declaration of God's unthwartable will and the awe-inspiring nature of His redemptive plan.
CONTEXT
Literary Context: Mark 12:11 is the climactic conclusion of Jesus's Parable of the Wicked Vinedressers, found in Mark 12:1-12. This parable is delivered in the Temple courts in Jerusalem, immediately after the chief priests, scribes, and elders have challenged Jesus's authority (Mark 11:27-33). Jesus uses the parable as an allegorical indictment of these very religious leaders, portraying them as the wicked tenants who repeatedly reject and ultimately kill the owner's son. The quotation from Psalm 118:22-23 serves as Jesus's interpretive key, revealing that His impending rejection and crucifixion are not a defeat, but rather God's predetermined path to His exaltation as the indispensable "cornerstone" of a new spiritual edifice. The leaders understood the parable's implication, seeking to arrest Jesus immediately afterward (Mark 12:12).
Historical & Cultural Context: The parable's setting in a vineyard would have been immediately recognizable to Jesus's Jewish audience, as vineyards were a common feature of the Palestinian landscape and often symbolized Israel in Old Testament prophecy (e.g., Isaiah 5:1-7). The imagery of builders and a cornerstone was also highly significant, as stone masonry and temple construction were central to Jewish life and identity, particularly in Jerusalem. The "cornerstone" (or "head of the corner") was the most important stone in a building, uniting two walls and providing structural integrity. The religious leaders, by rejecting Jesus, were acting as "builders" who failed to recognize the most crucial element for God's true spiritual temple. This context highlights the profound irony and spiritual blindness of those entrusted with leading God's people.
Key Themes: This verse powerfully contributes to several key themes within Mark's Gospel and broader biblical theology. Firstly, it emphasizes Divine Sovereignty and Foreknowledge, illustrating that even human rebellion and rejection cannot thwart God's ultimate plan. The suffering and death of Jesus, far from being a failure, are revealed as part of God's preordained path to His Son's exaltation. Secondly, the theme of Rejection and Exaltation is central; the one whom human authorities deem worthless and cast aside is precisely the one God elevates to the position of supreme importance. This paradox is a recurring motif in God's dealings with humanity, where the humble are exalted and the proud brought low (Luke 1:52). Finally, the verse highlights the Marvelous Nature of God's Work, inviting awe and wonder at how God accomplishes His purposes in ways that defy human expectation and logic. The transformation of a rejected stone into the cornerstone is a testament to God's power and wisdom, a work truly "marvellous in our eyes."
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 12:11, as a direct quotation from Psalm 118:23, employs several significant literary devices. The primary device is Allusion/Quotation, as Jesus directly cites an Old Testament passage to interpret His own ministry and impending fate. This not only grounds His claims in scripture but also demonstrates His messianic identity as the fulfillment of prophecy. Furthermore, the verse is rich in Symbolism. The "stone" symbolizes Jesus Christ, the "builders" represent the religious leaders of Israel who reject Him, and the "head of the corner" symbolizes His ultimate exaltation and indispensable role in God's redemptive plan. This symbolic language allows for a multi-layered understanding of the spiritual realities at play. Finally, there is profound Irony in the passage: the very stone that the expert builders deemed unfit and discarded becomes the most crucial element of the entire structure. This highlights the ironic reversal of human judgment by divine decree, where human wisdom is confounded by God's superior wisdom and power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 12:11 stands as a profound theological statement on God's unwavering sovereignty and the unexpected nature of His redemptive plan. It asserts that despite human rejection, opposition, or perceived failure, God's ultimate purposes cannot be thwarted. The exaltation of Jesus, the "rejected stone," to the position of the "head of the corner" is the ultimate testament to God's power to bring victory out of apparent defeat, life out of death, and glory out of humiliation. This divine reversal is not merely a historical event but a foundational truth about God's character: He works in ways that are often contrary to human expectation, yet always perfectly aligned with His just and loving will. This truth offers immense hope, reminding us that God can transform any situation, even the most dire, into a demonstration of His marvelous power and wisdom, ultimately for His glory and the establishment of His eternal kingdom.
REFLECTION AND APPLICATION
Mark 12:11 offers profound encouragement and a vital perspective for navigating life's challenges. It reminds us that our human perspective is limited and often fails to grasp the full scope of God's sovereign work. When we face rejection, opposition, or what appears to be failure in our own lives or in the world, this verse calls us to look beyond the immediate circumstances and trust in God's overarching plan. Just as Jesus, the rejected stone, became the cornerstone, God can take what is seemingly discarded or defeated and transform it into something glorious and essential for His purposes. This should cultivate in us a deep sense of awe and wonder at God's power and wisdom, fostering a faith that remains steadfast even when outcomes are unexpected. It invites us to cultivate a posture of humility, recognizing that God's ways are higher than our ways, and His "doing" is always ultimately for our good and His glory.
Questions for Reflection
FAQ
Why does the King James Version of Mark 12:11 end with a question mark?
Answer: The King James Version (KJV) of Mark 12:11, "‹This was the Lord's doing, and it is marvellous in our eyes?›", includes a question mark at the end, which can be somewhat puzzling as the verse is a direct quotation of Psalm 118:23, generally understood as a declaration of wonder rather than a literal interrogative. This stylistic choice by the KJV translators likely reflects their interpretation of the phrase as a rhetorical question, emphasizing the profound astonishment and awe evoked by God's unexpected and powerful work. It's not a question seeking an answer, but rather an exclamation conveying the sheer marvel of the Lord's doing, inviting the reader to share in that sense of wonder. Many modern translations render it as an exclamation or a declarative statement to better convey this sense of awe.
CHRIST-CENTERED FULFILLMENT
Mark 12:11 finds its ultimate and most profound Christ-centered fulfillment in the person and work of Jesus Christ. He is the "stone" whom the "builders"—the religious leaders of Israel—rejected and condemned to death (Matthew 27:22-23). Yet, through His crucifixion, resurrection, and ascension, God has exalted Him to the supreme position as the "head of the corner" of His new spiritual temple, the Church (Ephesians 2:20). This divine reversal is truly "the Lord's doing, and it is marvellous in our eyes," demonstrating God's power to bring life from death, victory from apparent defeat, and glory from humiliation. Jesus, once despised and rejected by men (Isaiah 53:3), is now the foundation and capstone of God's redemptive plan, the one upon whom all true faith and salvation are built (1 Corinthians 3:11). His exaltation signifies that God's kingdom cannot be thwarted by human opposition, and that the one whom humanity cast aside is the very one God has made both Lord and Christ (Acts 2:36).