TRV
Translation
King James Version
But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.
Complete Jewish Bible
But the tenants said to each other, `This is the heir. Come, let's kill him, and the inheritance will be ours!'
Berean Standard Bible
But the tenants said to one another, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’
American Standard Version
But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.
World English Bible Messianic
But those farmers said among themselves, ‘This is the heir. Come, let’s kill him, and the inheritance will be ours.’
Geneva Bible (1599)
But ye husbandmen said among themselues, This is the heire: come, let vs kill him, and the inheritance shalbe ours.
Young's Literal Translation
and those husbandmen said among themselves--This is the heir, come, we may kill him, and ours shall be the inheritance;
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In the KJVVerse 24,681 of 31,102
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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.)
Augustine of HippoAD 430
ON PSALM 41: ON THE FEAST OF THE MARTYRS 9
But how will you insure that the inheritance will be yours? Merely because you killed him? Hold on! You in fact did kill him, yet the inheritance is still not yours. Do you not recall the Psalm which says: “I lie down and sleep,” and then adds, “I wake again”? did you miss that point? While you were gloating that you had killed him, he was sleeping. The Psalm says: “I slept.” Just while they were raging and would kill me, what was I doing? “I slept.” And if I had not willed it, I would not even have slept, for “I have power to lay down my life, and I have power to take it up again.” So let the oppressors rage. Let the earth even be “given into the hands of the wicked,” let the flesh be left to the hands of persecutors, let them suspend him on wood with nails transfixed, pierced with a spear. The one who lies down and sleeps simply adds: “I rise again.”
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
The husbandmen said to one another: This is the heir; come, let us kill him, and the inheritance will be ours. Most plainly the Lord proves that the leaders of the Jews crucified the Son of God not out of ignorance, but out of envy. For they understood this to be the one of whom it was said: Ask of me, and I will give you the nations for your inheritance (Psalm II). And so, as if consulting for themselves, they said: Behold, the whole world has gone after him. And if we let him thus alone, all men will believe in him (John XII). Therefore the inheritance of the Son is the Church, given to him from among all the nations, which the Father did not leave to him by dying, but he himself wondrously acquired by his own death, which he possessed by rising again. However, after killing him, the evil husbandmen sought to seize it, when the Jews, crucifying him, endeavored to extinguish the faith that comes through him and preferred rather their own righteousness, which is by the law, and sought to instill it in the gentiles.
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 12:7 captures the chilling moment within Jesus' Parable of the Wicked Husbandmen when the tenants, recognizing the vineyard owner's son as the rightful heir, conspire to murder him with the explicit intent of seizing the inheritance for themselves. This pivotal verse reveals the depth of human rebellion against divine authority, driven by covetousness, and serves as a profound prophetic foreshadowing of the Jewish leaders' rejection and crucifixion of Jesus, the true Son and Heir.
CONTEXT
Literary Context: Mark 12:7 is a central moment in Jesus' Parable of the Wicked Husbandmen, found in Mark 12:1-12. This parable is delivered by Jesus in the temple courts of Jerusalem, immediately following His triumphal entry into the city and His cleansing of the temple. It is specifically directed at the chief priests, scribes, and elders who had challenged His authority (see Mark 11:27-33). The parable's narrative arc moves from the owner's initial patience and sending of servants (representing prophets) to the tenants' escalating violence, culminating in their murderous plot against the beloved son. This verse is the turning point, revealing the tenants' ultimate defiance and setting the stage for the son's death and the owner's subsequent judgment (revealed in Mark 12:9). The parable is also recorded in Matthew 21:33-46 and Luke 20:9-19, highlighting its significance across the Synoptic Gospels.
Historical & Cultural Context: The parable reflects common agricultural practices in ancient Israel, where landowners often leased vineyards to tenants, expecting a share of the harvest as rent. Such arrangements were well-understood, and the owner's rights were legally protected. The "vineyard" itself was a well-established symbol for Israel (as seen in Isaiah 5:1-7). The "husbandmen" or "tenants" represent the religious leaders of Israel, who were entrusted with the stewardship of God's people and His covenant. Their recognition of the "heir" (Mark 12:7) implies a full understanding of his legitimate claim, making their actions a deliberate act of rebellion rather than ignorance. The concept of "inheritance" was deeply significant in Jewish culture, often tied to land, lineage, and covenant promises. The tenants' desire to seize the inheritance for themselves speaks to a profound spiritual covetousness and a desire to usurp divine authority, mirroring the self-serving ambition of the religious elite who sought to maintain their power and control over God's people, even at the cost of rejecting God's ultimate messenger.
Key Themes: Mark 12:7 powerfully contributes to several overarching themes within the Gospel of Mark and broader biblical theology. Firstly, it underscores the theme of Rejection of God's Authority, particularly by those entrusted with its stewardship. The tenants' escalating violence against the servants and their ultimate plot against the son directly parallel Israel's historical rejection of God's prophets and the religious leaders' imminent rejection of Jesus, God's beloved Son. Secondly, the verse highlights the destructive nature of Greed and Usurpation. The motivation "that the inheritance shall be ours" exposes a deep-seated covetousness and an audacious attempt to seize what rightfully belongs to another, reflecting the spiritual blindness and self-serving ambition of those who opposed Jesus. This theme resonates with warnings against materialism and the love of money found throughout Scripture, such as in 1 Timothy 6:10. Finally, Mark 12:7 serves as a stark Foreshadowing of the Crucifixion. Jesus, through this parable, prophetically reveals His own impending death at the hands of the very leaders who were challenging Him. The tenants' plot to kill the heir directly parallels the Jewish leaders' conspiracy to kill Jesus, whom they perceived as a threat to their perceived "inheritance" or authority (as seen in John 11:47-53).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 12:7 is rich with literary devices that amplify its meaning and impact. The entire passage is a powerful Allegory, where the vineyard owner represents God, the vineyard is Israel, the servants are the prophets, the son is Jesus, and the husbandmen are the religious leaders. This verse, in particular, functions as a moment of profound Irony; the tenants, who are mere stewards, believe they can become owners by committing murder, a deeply misguided and ultimately futile endeavor against the true owner. There is also strong Foreshadowing at play, as Jesus, through the tenants' plot, directly predicts His own impending death at the hands of the Jewish authorities. The phrase "This is the heir" also carries significant Symbolism, as it not only identifies the son within the parable but also implicitly declares Jesus' own divine Sonship and rightful claim to God's kingdom, which the religious leaders are attempting to usurp.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 12:7 profoundly illustrates the biblical themes of human rebellion against divine authority and the consequences of rejecting God's messengers. The tenants' deliberate decision to murder the heir, despite knowing his identity, mirrors humanity's persistent tendency to usurp God's rightful place and seize control, driven by covetousness and a desire for self-sovereignty. This verse underscores God's patience and persistent outreach through His prophets, culminating in the sending of His Son, yet also highlights the tragic reality of human resistance to divine truth and grace. It sets the stage for the ultimate act of rejection—the crucifixion of Jesus—and foreshadows the divine judgment that awaits those who refuse to acknowledge and submit to the true Heir.
REFLECTION AND APPLICATION
Mark 12:7 serves as a powerful mirror, inviting us to examine our own hearts and allegiances. The husbandmen's desire to seize the inheritance for themselves, despite it not being theirs, is a stark warning against spiritual covetousness and the temptation to claim as our own what God has merely entrusted to our stewardship. Do we, like the tenants, recognize Jesus as the rightful Heir—the Son of God with all authority—yet subtly or overtly resist His reign in our lives, preferring to manage our "inheritance" (our time, talents, resources, and even our lives) according to our own will rather than His? This verse challenges us to consider if we are truly living as faithful stewards of God's kingdom or if we harbor a desire to usurp His authority, seeking to control our destiny and blessings apart from Him. It calls us to repentance, to relinquish any claim to self-sovereignty, and to humbly acknowledge Jesus as the supreme Lord and Heir, trusting that true inheritance comes not through seizing but through faithful submission and adoption into His family.
Questions for Reflection
FAQ
What is the "inheritance" the husbandmen refer to, and why do they want it?
Answer: The "inheritance" (Greek, klēronomía) in the parable refers to the vineyard itself. In the allegorical sense, it represents God's kingdom, His covenant relationship with Israel, and the spiritual privileges and responsibilities entrusted to its leaders. The husbandmen want it because they are driven by extreme covetousness and a desire for absolute control and ownership. They believe that by eliminating the rightful heir, they can legally or practically claim the vineyard as their own, free from the owner's oversight. This reflects the spiritual blindness and self-serving ambition of the Jewish leaders who opposed Jesus, seeking to maintain their power and control over God's people and the religious system, which they viewed as their own domain rather than God's.
How do the husbandmen know the son is "the heir"?
Answer: The text states, "This is the heir." This indicates that the husbandmen recognized the son's true identity and his legitimate claim to the vineyard. It's not a case of mistaken identity or ignorance. Their recognition makes their subsequent plot to kill him even more heinous, as it is a deliberate act of rebellion against known authority and rightful ownership. Allegorically, this highlights that the Jewish leaders who rejected Jesus were not ignorant of His claims or miraculous works; they deliberately chose to reject Him despite the evidence, understanding that He represented a challenge to their established authority and interpretation of God's covenant, as seen in passages like John 1:10-11.
CHRIST-CENTERED FULFILLMENT
Mark 12:7, within the Parable of the Wicked Husbandmen, finds its profound Christ-centered fulfillment in Jesus' identity as the beloved Son and ultimate Heir of all things, and in His rejection and crucifixion by those who should have received Him. The "heir" in the parable is unequivocally Jesus Christ, God's unique and beloved Son, sent into the world as the final and supreme messenger (as affirmed in Hebrews 1:1-2). Just as the tenants conspired to kill the son to seize the inheritance, the religious leaders of Israel conspired against Jesus, seeing Him as a threat to their perceived authority and control over God's people and the temple system (a plot vividly described in Matthew 26:3-4). Their cry, "Let us kill him, and the inheritance shall be ours," tragically foreshadowed the historical reality of Jesus' crucifixion, an act of ultimate rebellion against God's Son. However, the parable's conclusion (Mark 12:9) and the broader New Testament narrative reveal that this act of rejection did not lead to the tenants' desired outcome. Instead, the rejected Son was vindicated and exalted. Through His death and resurrection, Jesus, the rejected Heir, ultimately inherited all things, not just a vineyard, but a universal kingdom, fulfilling prophecies like Psalm 118:22. He became the cornerstone, and through Him, a new spiritual inheritance is offered to all who believe, not through usurpation, but through grace and adoption into His family (Ephesians 1:11-14). Thus, Mark 12:7, while detailing human depravity, ultimately magnifies Christ's supreme heirship and His triumph over rejection, establishing His eternal reign.