TRV
Translation
King James Version
Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.
Complete Jewish Bible
He had still one person left, a son whom he loved; in the end, he sent him to them, saying, `My son they will respect.'
Berean Standard Bible
Finally, having one beloved son, he sent him to them. ‘They will respect my son,’ he said.
American Standard Version
He had yet one, a beloved son: he sent him last unto them, saying, They will reverence my son.
World English Bible Messianic
Therefore still having one, his beloved son, he sent him last to them, saying, ‘They will respect my son.’
Geneva Bible (1599)
Yet had he one sonne, his deare beloued: him also he sent the last vnto them, saying, They will reuerence my sonne.
Young's Literal Translation
`Having yet therefore one son--his beloved--he sent also him unto them last, saying--They will reverence my son;
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Commentary on Mark 12 verses 1–12
1 ¶ And he began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country.
2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.
3 And they caught him, and beat him, and sent him away empty.
4 And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled.
5 And again he sent another; and him they killed, and many others; beating some, and killing some.
6 Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.
7 But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.
8 And they took him, and killed him, and cast him out of the vineyard.
9 What shall therefore the lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others.
10 And have ye not read this scripture; The stone which the builders rejected is become the head of the corner:
11 This was the Lord's doing, and it is marvellous in our eyes?
12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.
I. II. Main points1. 2. Sub-points
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
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.)
Ambrose of MilanAD 397
Exposition of the Christian Faith 5.17.214-18
Matthew and Mark say: “He sent his only son, saying ‘they will respect my son.’ ” Luke sounds as though the outcome is in doubt, as though he did not know without doubt. But in Matthew and Mark he says: “they will respect my son,” that is, it is declared that respect will be shown. God can neither be in doubt, nor can he be deceived. For one can only be in doubt who is ignorant of the future. One is deceived who has predicted one thing while another happened. Yet what is plainer than the fact that Scripture states the Father to have said one thing of the Son, and the same Scripture proves another thing to have taken place? The Son was beaten, mocked, crucified, and died. He suffered much worse things in the flesh than those tenants who had been sent to help out. Was the Father deceived, or was he ignorant? Or was he powerless to give help?… Neither is the Father deceived nor does the Son deceive. It is the custom of holy Scriptures to speak in these many voices, as I have shown in many examples. In such instances, God feigns not to know what he does know. In this then is shown the unity of Godhead. A unity of character is shown to exist in the Father and the Son. For as God the Father seems to hide what is known to him, so also the Son, who is the image of God, seems to hide what is known to him.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(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.
BedeAD 735
On the Gospel of Mark
Therefore, still having one beloved son, he sent him to them last, saying: They will respect my son. What he said: They will respect my son, does not come from ignorance. For what does the head of the household not know, who is understood as God the Father in this place? But God is always said to be in doubt so that free will may be reserved for man. Let us ask Arius and Eunomius. Behold, the Father is said to be ignorant, and moderates his judgment, and as much as it depends on us, is proven to be lying. Whatever they respond on behalf of the Father, let them understand the same for the Son, who says he does not know the day of completion.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
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.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 12:6 is a pivotal verse within Jesus' Parable of the Wicked Vinedressers, delivered in the temple courts to confront the religious authorities. It describes the vineyard owner's final, desperate act of sending his "one son, his wellbeloved," with the expectation that this ultimate messenger would finally command the reverence that his previously mistreated servants had not. This act underscores God's persistent patience and the unique, cherished status of His Son, while tragically foreshadowing the Son's impending rejection and murder by those who should have honored Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 12:6 employs several powerful literary devices. The entire passage is an Allegory, where the characters and actions in the story directly correspond to real-world entities and events. The vineyard owner is God, the tenants are the Jewish religious leaders, the servants are the Old Testament prophets, and the son is Jesus Christ. This allegorical structure allows Jesus to convey a profound theological truth and a stark warning without directly accusing His audience until the parable's conclusion. Symbolism is pervasive, with the "vineyard" symbolizing Israel and the "fruit" representing the expected obedience and righteousness from God's people. The phrase "his wellbeloved son" is rich in Symbolism, clearly identifying Jesus with the divine Sonship affirmed elsewhere in Mark's Gospel. Furthermore, the owner's hopeful statement, "They will reverence my son," creates a powerful sense of Dramatic Irony. The audience, and certainly the chief priests and scribes, would have understood the owner's expectation, yet Jesus (and the Gospel writer) knows that the tenants will do the exact opposite, leading to the son's death. This irony serves as poignant Foreshadowing of Jesus' own impending crucifixion at the hands of those very religious leaders.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 12:6 profoundly underscores the climax of God's redemptive history, revealing the Father's ultimate act of love and self-giving in sending His beloved Son. It highlights the immense value God places on reconciliation with humanity, even in the face of persistent rebellion. The owner's expectation of reverence for his son reflects God's rightful demand for recognition and honor for Jesus, His supreme and final revelation. This verse sets the stage for the tragic yet necessary rejection of the Son, which, in God's sovereign plan, would lead to the cross and the ultimate provision for humanity's sin. It emphasizes that to reject the Son is to reject God Himself, underscoring the gravity of unbelief and the unique authority of Christ.
REFLECTION AND APPLICATION
Mark 12:6 serves as a profound mirror for self-reflection, challenging us to examine our own response to God's ultimate messenger, Jesus Christ. Just as the vineyard owner expected reverence for his son, God expects us to acknowledge and honor Jesus as the supreme authority and the full revelation of His character and will. This verse calls us to move beyond mere intellectual assent to a posture of deep reverence, trust, and obedience to Christ. It reminds us of the immense privilege we have in hearing God's final and most precious word through His Son, and the solemn responsibility that comes with it. Are we like the rebellious tenants, seeking to seize control and reject God's rightful claim, or do we humbly receive the Son as the rightful heir and Lord? Our response to Jesus determines our eternal destiny and defines the nature of our relationship with God. The parable's warning about the consequences of rejecting the Son should stir within us a profound gratitude for God's persistent love and a renewed commitment to live in faithful submission to Christ.
Questions for Reflection
FAQ
Who does the "one son, his wellbeloved" represent in this parable?
Answer: In Jesus' Parable of the Wicked Vinedressers, the "one son, his wellbeloved" unequivocally represents Jesus Christ Himself. This identification is made clear by the language used, which echoes divine declarations about Jesus' unique relationship with God the Father, such as at His baptism where a voice from heaven proclaimed, "Thou art my beloved Son, in whom I am well pleased." The owner (God) sending his only beloved son as a final messenger underscores Jesus' singular identity as the Son of God and the ultimate revelation of the Father's will and love.
Why did the owner expect the tenants to reverence his son when they had mistreated his servants?
Answer: The owner's expectation, "They will reverence my son," reflects a natural assumption within the cultural context of the time. In ancient societies, the son, especially an only and beloved son, carried the full authority and representation of his father. Sending the son was an act of both trust and ultimate appeal. The owner likely believed that the tenants, despite their previous rebellion against the servants (who represent the prophets), would recognize the son's supreme authority and the grave implications of disrespecting the direct heir. This expectation highlights the profound depth of the owner's patience and hope, even as it tragically sets the stage for the tenants' ultimate act of rebellion.
CHRIST-CENTERED FULFILLMENT
Mark 12:6, within the Parable of the Wicked Vinedressers, finds its profound Christ-centered fulfillment in Jesus' unique identity as the Son of God, His mission as the Father's ultimate messenger, and His sacrificial death that brought about salvation. The "one son, his wellbeloved" is none other than Jesus, the only begotten Son of God, sent by the Father as the culmination of His redemptive plan. While the parable depicts the owner's hope that the son would be reverenced, the tragic reality, prophesied by Jesus, was His rejection and crucifixion by the very religious leaders who should have welcomed Him. This act of rejection, though wicked on the part of the tenants, was paradoxically part of God's sovereign plan to bring about redemption. The "son" was indeed "sent last" not merely to collect fruit, but to offer Himself as the Lamb of God who takes away the sin of the world. His death, though seemingly a defeat, led to His resurrection and exaltation, fulfilling the prophecy of the stone the builders rejected becoming the cornerstone, as mentioned in the very next verses of this parable. Thus, Mark 12:6, while speaking of rejection, ultimately points to the Father's ultimate love in sending His Son to die for humanity, establishing a new covenant through His blood and securing eternal life for all who believe in Him (Hebrews 9:15).