Mark 12 - Printer Friendly

What does Mark 12 mean?

Chapter Commentary:

Jesus spends this entire chapter explaining that the Jewish religious and civil leaders are not nearly as wise or honorable as they claim to be. Their lack of understanding about what God values and intends for the world leads them to reject the truth they claim to teach. They turn obedience to God into a method for accruing honor from people.

In the parable of the tenants, Jesus explains how the Jewish leaders have assumed authority and control over the religious and civil systems that God means them to be stewards of. When God sent prophets to bring the Israelites' loyalties back toward God, the leaders abused and murdered the prophets. God has now sent His Son, and they will do the same to Him. The leaders seem to think that if God has no more representatives, they will be free to rule as they wish. They don't realize that God's plan has always been to expand His attentions to the whole world, and if the Jewish leaders won't be a part of the plan, they will be removed (Mark 12:1–12).

The Pharisees and Herodians give Jesus the chance to expound on this theme when they ask if the Mosaic law permits Jews to pay taxes to Caesar. Jesus disappoints both sects by ignoring the possibility of an autonomous Jewish theocracy and separating the honor due God from that which is due the king. This is especially important to the church as we live as Christ-followers in secular society (Mark 12:13–17).

On the surface, the Pharisees dismiss worldly position for spiritual authority. The Sadducees, who believe there is no resurrection, combine the two. In the context of a logic puzzle about levirate marriages, Jesus reveals that the Sadducees—the sect that produces most of the high priests—don't understand the nature of God's relationship to His people. They don't trust that God has made His people for something bigger than just this world. Without an afterlife, the Sadducees find meaning only in power on earth (Mark 12:18–26).

One scribe of the Pharisees shows that he does understand; at least, he understands the purpose of the Mosaic law. He understands that knowing and loving God and loving people is the basis for all the rules God gave regarding behavior. Unfortunately, he doesn't yet follow the thread to the conclusion that God also loves him and has sent His Son to save him. Not even the work of love can earn salvation (Mark 12:28–34).

At this point, none of the Jewish religious or civil leaders dare challenge Jesus further. Jesus takes charge of the conversation by pointing out a specific area in which the scribes misunderstand Scripture. For a while, now, scribes have referred to the Messiah as the "son of David." They miss the part in Psalm 110:1 that reveals the Messiah is also David's Lord. This section seems like a non-sequitur, but it primes the audience for a more comprehensive criticism of their religious experts (Mark 12:35–37).

Mark next describes how Jesus roundly criticizes how the scribes misunderstand their position. They are supposed to be teaching the people how to honor and worship God so God can bless them. Instead, their entitled demeanor invites the people to honor them, while they cheat the powerless. Where Mark gives a short synopsis of the scribes' abuses, Matthew 23 goes into much more detail, and finishes with Jesus' lament of how the leaders in Jerusalem have rejected the prophets and sealed the temple's doom (Mark 12:38–40).

Mark next shows Jesus highlighting a woman who is the exact opposite of these foolish leaders. Out of honor to God, a widow donates the last of her meager funds. She has no expectation that she will receive any earthly honor; in fact, she may be scorned for giving so little. But Jesus commends her for giving more to God than any of the leaders who have supposedly dedicated their lives to God's service (Mark 12:41–44).

This chapter marks the last time Jesus is recorded teaching in the temple courtyard and the last public teaching of His ministry. After this, He will teach His disciples on the Mount of Olives (Mark 13), be anointed one last time (Mark 14:3–9), eat the Passover with His disciples (Mark 14:12–25), and face the crucifixion. The Pharisees, Sadducees, Herodians, chief priests, and scribes reject Jesus as they have rejected God's will. But in the course of ensuring Jesus' execution, they also provide the means by which God can forgive them and reconcile them to Himself.

Mark 12:1–12 takes place days before the crucifixion, while Jesus is in the temple courtyard, teaching. Chief priests, elders, and scribes—representatives of the Sanhedrin—have demanded to know the source of Jesus' authority to cleanse the Temple (Mark 11:27–28, 15–19). After exposing their hypocrisy, Jesus tells at least three additional stories that show how God will replace falsely-pious religious leaders with sinners who truly follow Him (Matthew 21:28—22:14). The second of these three stories is recorded here, in Matthew 21:33–46, and in Luke 20:9–19.

Mark 12:13–17 is clarified by insight into the Pharisees' complex attitudes. They have very strong religious beliefs, which go beyond God's inspired Scriptures. They hate that Israel is subjugated to Rome, but unlike the violence-minded Zealots, they aren't a political threat. In contrast to Pharisees, the Herodians support Rome's rule and all the benefits that go with it. These unlikely bedfellows join to trap Jesus with a question about taxes. If His answer supports the Pharisees, the Herodians can claim Jesus is rebelling against the emperor. If His answer supports the Herodians, the Pharisees can assert He doesn't support Israel. This account is also in Matthew 22:15–22 and Luke 20:20–26.

Mark 12:18–27 describes the Pharisees' and Herodians' futile attack on Jesus' base of support. Earlier, they posed a political question, trying to force Him to choose between the Roman rulers and the Zealots (Mark 12:13–17). It didn't work. Now, the Sadducees pose a theological question that seems to present a choice between their own woodenly literal interpretation of Scripture and the Pharisees' broader beliefs. These religious leaders fail to understand that Jesus doesn't need to align with any of them. If He's on any side, it's God's. This riddle is also found in Matthew 22:23–33 and Luke 20:27–40.

Mark 12:28–34 occurs during the last week before the crucifixion. Jesus spends time in the temple courtyard, teaching the people and debating Jewish religious and civil leaders. Intrigued by how Jesus proves the resurrection of the dead to a group of Sadducees (Mark 12:18–26), a scribe of the Pharisees (Matthew 22:34–35) asks Jesus about the greatest commandment in the Mosaic law. The central idea of Jesus' answer is to love God and love others. But He starts at the beginning of the Shema prayer: acknowledge God is your God and He is one. This story is also in Matthew 22:34–40.

Mark 12:35–37 occurs after Jesus' detractors have surrendered their challenges, but Jesus continues teaching. Here, He explains the Messiah must be much more than merely David's son. Blind Bartimaeus (Mark 10:48) and the crowd at the triumphal entry (Mark 11:10) have already identified Jesus as the Son of David. In the parable of the tenants (Mark 12:1–12), Jesus suggests that He is the Son of the one who has authority. During one of the trials before the crucifixion, Jesus will formally acknowledge that He is ''the Christ, the Son of the Blessed'' (Mark 14:61–62). Jesus' explanation about the Messiah is also found in Matthew 22:41–46 and Luke 20:41–44.

Mark 12:38–40, a condemnation of the scribes, is the last of Jesus' public teaching recorded in the Synoptic Gospels. It's unclear when exactly John 12:20–50 occurs. Mark 12:41–44 and 13:1–2 are directed at the disciples, and Mark 13:3–37 at Peter, James, John, and Andrew. Mark 14 covers the preparation for the crucifixion, Mark 15 the trials and crucifixion itself, and Mark 16 the resurrection. This last public teaching covers the corruption of the traditional Jewish teachers. Luke 20:45–47 is similar to Mark's account while Matthew 23:1–36 goes in a great deal more detail.

Mark 12:41–44 relates an event also found in Luke 21:1–4. Jesus has spent much of the week arguing with men who often misinterpret Scripture for personal gain. He has spent much of His ministry teaching the disciples that to truly follow Him they must be humble (Mark 9:33–37; 10:35–45). Jesus' public ministry is finished. From now until the arrest in the garden of Gethsemane, He will teach the disciples and spend time with friends (Mark 14:3–9). But before He leaves the temple courtyard, Jesus points out one person who understands what it means to faithfully follow God.

Chapter Summary:

This chapter contains lessons taught by Jesus in various circumstances. He explains the eventual destruction of traditional Judaism, the relationship between secular and sacred obligations, the nature of the resurrection, and the most important of God's commandments. Jesus also expounds on Messianic statements in the Old Testament. Jesus also condemns the glory-seeking shallowness of the scribes, and extolls the virtues of sincere, faith-based giving.

Chapter Context:

Days before, Jesus has entered Jerusalem, hailed as a hero by the people (Mark 11:1–11). While teaching in the temple courtyard, Jesus shows superior understanding of Scripture over the chief priests, scribes, and elders (Mark 12:27–33), the Pharisees and Herodians (Mark 12:13), the Sadducees (Mark 12:18), and the scribes again (Mark 12:35, 38). Sadly, even in the instance where a scribe does understand Scripture, that is no guarantee he will follow it to its logical conclusion: Jesus (Mark 12:28–34). In contrast, a humble widow exemplifies the faithfulness and piety the leaders lack (Mark 12:41–44). Jesus leaves the temple for the last time to teach the disciples on the Mount of Olives (Mark 13). In Mark 14, He prepares for the crucifixion.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.

Accessed 5/3/2024 12:33:05 PM