Mark Chapter 12
A. The story of the tenant farmers.
(Mark 12:1-8) A parable about a landowner and his tenants.
Then He began to speak to them in parables: “A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to vinedressers and went into a far country. Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers. And they took him and beat him and sent him away empty-handed. Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated. And again he sent another, and him they killed; and many others, beating some and killing some. Therefore still having one son, his beloved, he also sent him to them last, saying, ‘They will respect my son.’ But those vinedressers said among themselves, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’ So they took him and killed him and cast him out of the vineyard.”
a. He leased it to vinedressers and went into a far country: This picture of tenant farming was not foreign to Jesus’ audience. In Galilee especially, wealthy landowners often rented out land to farmers who paid with a portion of the crops. Disputes over land rights were common, and Jesus uses this familiar imagery to make a spiritual point. Archaeological and historical records confirm that these disputes could be intense and sometimes violent.
i. “In a day when title was sometimes uncertain, anyone who had had the use of land for three years was presumed to own it in the absence of an alternative claim.” (Morris) This background sheds light on the tenants’ presumption that, if they removed the heir, they might seize control of the vineyard.
b. That he might receive some of the fruit of the vineyard from the vinedressers: For a Jewish audience, the symbolism was unmistakable. The vineyard was a common Old Testament metaphor for Israel. Isaiah 5:1-2 says, “Now let me sing to my Well-beloved a song of my Beloved regarding His vineyard: My Well-beloved has a vineyard on a very fruitful hill. He dug it up and cleared out its stones, and planted it with the choicest vine. He built a tower in its midst, and also made a winepress in it; so He expected it to bring forth good grapes, but it brought forth wild grapes.” The vineyard in Jesus’ parable clearly represents the nation of Israel, while the tenants (the vinedressers) represent the leaders of Israel, who were entrusted with the care of God’s people.
c. And they took him and beat him and sent him away empty-handed: The tenants, entrusted with what did not belong to them, turned hostile toward the landowner’s messengers. They enjoyed the privileges of working the vineyard but refused to honor the one who owned it. This illustrates Israel’s history of rejecting God’s prophets.
i. Jesus makes it clear that the landowner (God) was patient. He sent many servants, representing the prophets of the Old Testament—men like Elijah, Jeremiah, and Isaiah—who were repeatedly mistreated, rejected, and even killed by the leaders of Israel. Second Chronicles 36:15-16 says, “And the LORD God of their fathers sent warnings to them by His messengers, rising up early and sending them, because He had compassion on His people and on His dwelling place. But they mocked the messengers of God, despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy.” The tenants’ repeated abuse of the servants in the parable mirrors this tragic history.
ii. Because the owner of the vineyard was not physically present, the tenants thought they could defy his authority without consequence. This reflects the arrogance of men who mistake God’s patience for weakness. Just because God does not immediately execute judgment does not mean His authority is not real. As Peter later wrote, “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9).
d. This is the heir. Come, let us kill him, and the inheritance will be ours: The climax of the parable reveals the ultimate rejection. The tenants, in their greed and rebellion, plotted to kill the landowner’s son. In the same way, the religious leaders, entrusted with the care of God’s people, rejected and conspired against Jesus Christ, the Son of God.
i. Their reasoning was foolish and wicked. No father would hand over his inheritance to the murderers of his son. Yet the parable exposes the irrationality of sin, which deceives people into thinking they can defy God and still benefit from His blessings. Psalm 2:1-3 captures this rebellion: “Why do the nations rage, and the people plot a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against His Anointed, saying, ‘Let us break Their bonds in pieces and cast away Their cords from us.’”
e. So they took him and killed him and cast him out of the vineyard: Jesus openly identified Himself as the beloved Son sent by the Father. He knew that the religious leaders would reject Him, kill Him, and cast Him aside. The casting out of the vineyard points to His crucifixion outside the city walls of Jerusalem (Hebrews 13:12-13: “Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach.”).
i. This parable makes it clear that Jesus did not see His death as an accident of history but as part of God’s sovereign plan. The Son is the final messenger. No other revelation or prophet remains once He is rejected. As Spurgeon said, “If you do not hear the wellbeloved Son of God, you have refused your last hope. He is God’s ultimatum. Nothing remains when Christ is refused. No one else can be sent; heaven itself contains no further messenger. If Christ be rejected, hope is rejected.”
(Mark 12:9-12) Jesus applies the parable.
“Therefore what will the owner of the vineyard do? He will come and destroy the vinedressers, and give the vineyard to others. Have you not even read this Scripture:
‘The stone which the builders rejected
Has become the chief cornerstone.
This was the Lord’s doing,
And it is marvelous in our eyes’?”
And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them. So they left Him and went away.
a. Therefore what will the owner of the vineyard do? The judgment upon the vinedressers is both just and certain. They presumed that by killing the son they would secure possession of the vineyard, but instead they ensured their destruction. Jesus declared plainly that the owner would “come and destroy the vinedressers, and give the vineyard to others.” This pictures the coming judgment on the leaders of Israel who rejected the Son of God. Within a generation, Jerusalem would be destroyed in A.D. 70 by the Romans, and their leadership role in God’s program would be set aside. The vineyard would be entrusted to others, namely the apostles and the church, which would carry the message of God’s kingdom to the world. This does not mean God has abandoned Israel forever, for His covenant promises remain, but their immediate stewardship was removed because of unbelief.
b. Have you not even read this Scripture: Jesus quoted from Psalm 118:22-23 which says, “The stone which the builders rejected has become the chief cornerstone. This was the Lord’s doing; it is marvelous in our eyes.” This was a deliberate rebuke, for these men prided themselves on their knowledge of the Scriptures. By using this passage from the very psalm sung during His triumphal entry, He exposed the hypocrisy of those who outwardly welcomed Him with hosannas yet inwardly rejected Him as Messiah. The quotation underscored that rejection of the Son was foretold in Scripture and that God Himself had decreed that the rejected stone would become the most important and foundational stone.
c. The stone which the builders rejected has become the chief cornerstone: This is one of the great messianic titles of Jesus Christ. The imagery of the stone is used throughout the Bible. Paul writes in 1 Corinthians 10:4, “and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.” Peter also declared in 1 Peter 2:7-8, “Therefore, to you who believe, He is precious; but to those who are disobedient, ‘The stone which the builders rejected has become the chief cornerstone,’ and ‘A stone of stumbling and a rock of offense.’” Daniel foresaw this in Daniel 2:34-35 and verse 45, where the stone cut without hands smashes the kingdoms of this world and becomes a great mountain filling the earth. Christ, though rejected by Israel’s leaders, is the foundation stone of God’s redemptive plan, the cornerstone of the church, and the stone that will ultimately bring judgment upon unbelief and establish His kingdom.
d. They knew He had spoken the parable against them: The religious leaders understood that this parable was not a general story but a direct indictment of their own stewardship. They were the wicked tenants who mistreated the prophets and were now plotting to kill the Son. The Spirit of God had pricked their consciences, but instead of repenting, they hardened their hearts further. Rather than receive the conviction of the Holy Spirit with humility, they responded with murderous hatred. This shows the tragic reality that the same sun which softens wax hardens clay. The leaders, convicted by truth, chose rebellion over repentance, plotting how they might kill the very One who was their only hope of salvation.
B. God and Caesar.
(Mark 12:13-15a) The Pharisees try to trap Jesus with a question about taxes.
“Then they sent to Him some of the Pharisees and the Herodians, to catch Him in His words. When they had come, they said to Him, ‘Teacher, we know that You are true, and care about no one; for You do not regard the person of men, but teach the way of God in truth. Is it lawful to pay taxes to Caesar, or not? Shall we pay, or shall we not pay?’”
a. Then they sent to Him some of the Pharisees and the Herodians, to catch Him in His words: Unable to seize Jesus outright because of His popularity among the people, His enemies attempted another strategy. They plotted to discredit Him before the multitude by forcing Him into a public dilemma. If they could trap Him with a controversial question, they could either turn the crowd against Him or hand Him over to Roman authorities as a traitor. The Pharisees, with their zeal for Jewish law and national identity, and the Herodians, with their political loyalty to Rome, made an unusual alliance. They were natural enemies, yet their shared hatred of Christ united them. This shows the depth of their malice, for men who disagreed on nearly everything were willing to conspire together when it came to opposing the Son of God.
i. We have seen this alliance before in Mark 3:6, which says, “Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him.” Their union illustrates Psalm 2:2, which says, “The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His Anointed.”
b. Teacher, we know that You are true, and care about no one; for You do not regard the person of men, but teach the way of God in truth: Their opening words were filled with flattery. They acknowledged that Jesus was a fearless teacher who was not swayed by public opinion and who faithfully proclaimed God’s truth. Yet these words were spoken with deceit, for they did not believe what they were saying. Proverbs 26:23-24 warns, “Fervent lips with a wicked heart are like earthenware covered with silver dross. He who hates, disguises it with his lips, and lays up deceit within himself.” Jesus was not fooled by their flattering speech, for He knew what was in man (John 2:25).
i. This moment demonstrates the danger of flattery. Enemies may use it as a weapon to soften our guard, and even friends may use it out of misplaced kindness. Either way, it can distort reality. Charles Spurgeon once advised, “It is always best not to know, nor wish to know, what is being said about you, either by friends or foes. Those who praise us are probably as much mistaken as those who abuse us.” The faithful servant of Christ must seek to please God, not men (Galatians 1:10).
ii. Their hypocrisy was like a fair glove drawn upon a foul hand. They smiled in His face, while inwardly plotting His death. This is reminiscent of Proverbs 29:5 which says, “A man who flatters his neighbor spreads a net for his feet.” Their very words betrayed the cunning of their hearts.
c. Is it lawful to pay taxes to Caesar, or not? Since A.D. 6, when Judea came under direct Roman rule, Jews had been required to pay taxes directly into Caesar’s treasury. This tax was despised by the people because it symbolized subjugation to a foreign oppressor. Many paid it begrudgingly, but zealots considered it treason against God’s sovereignty over Israel. Thus, this question was designed to trap Jesus between loyalty to Rome and loyalty to God.
i. Rome imposed three main taxes upon Judea. First, the ground tax, which was ten percent of all grain and twenty percent of wine and fruit. Second, the income tax, which amounted to one percent of a person’s annual income. Third, the poll tax, which was one denarius per year, required of men ages twelve to sixty-five and women ages fourteen to sixty-five. The denarius equaled a laborer’s daily wage, making it both a financial and symbolic burden.
ii. This poll tax, in particular, was hated, because it was seen as paying tribute directly to Caesar and acknowledging his authority as rightful ruler over God’s people. This was not simply an economic matter but a religious and national one. To the Jews, paying this tax felt like betraying the God of Israel who alone was their King.
d. Shall we pay, or shall we not pay? The trap was cleverly designed. If Jesus said, “Yes, it is lawful to pay taxes to Caesar,” He would appear to support Roman occupation and lose credibility among the people, who longed for deliverance. If He said, “No, it is not lawful to pay taxes,” He would be branded as a revolutionary and immediately be subject to arrest by the Romans. Either way, they believed they had cornered Him.
i. One can imagine the smug satisfaction of the Pharisees and Herodians as they presented this dilemma. They thought they had finally crafted a question that left no escape. Yet, as always, the wisdom of Christ proved greater than the schemes of men. Their question may have been clever, but the Lord of glory could not be ensnared. As Job 5:13 declares, “He catches the wise in their own craftiness, and the counsel of the cunning comes quickly upon them.”
(Mark 12:15b-17) Jesus answers the question about taxes.
“But He, knowing their hypocrisy, said to them, ‘Why do you test Me? Bring Me a denarius that I may see it.’ So they brought it. And He said to them, ‘Whose image and inscription is this?’ They said to Him, ‘Caesar’s.’ And Jesus answered and said to them, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.’ And they marveled at Him.”
a. Why do you test Me? Jesus immediately exposed their hypocrisy, showing that their question was not a sincere inquiry but a deliberate attempt to trap Him. We should never say that Jesus taunted His adversaries in an ungodly way, but He did let them know in unmistakable terms that they could never prevail against Him. He saw through their motives, just as John 2:25 says of Him, “and had no need that anyone should testify of man, for He knew what was in man.”
b. Bring Me a denarius that I may see it: On the denarius they produced for Jesus, there was an image of Tiberius Caesar, the reigning Roman Emperor. Around his head was inscribed the words, “Tiberius Caesar, the Divine Augustus.” On the reverse side was the title “Pontifex Maximus,” meaning “supreme priest,” declaring Caesar to be the high priest of the Roman Empire. This was not only a civil but also a blasphemous claim to divine and religious authority.
i. As Jesus held the coin in His hand, He knew that the government of Caesar, which struck that very coin, would soon pierce His hands with nails and crucify Him. Yet He still commanded, in principle, to pay the tax. His submission was not because Rome was righteous, but because He trusted in the sovereignty of His Father.
c. Whose image and inscription is this? By asking this, Jesus forced them to admit that the coin bore Caesar’s likeness and therefore belonged to him. Essentially, He was saying, “You already acknowledge Caesar’s civil authority when you use his coinage; therefore, you are obliged to pay him the taxes he demands.”
d. Render to Caesar the things that are Caesar’s: Jesus affirmed the legitimacy of civil government in its proper sphere. If we take advantage of the benefits of governmental rule, such as infrastructure, protection, and order, we are obligated to submit to lawful government as long as its demands do not cause us to disobey God. Simply stated, Jesus told us to pay our taxes. The Apostle Paul emphasized this same principle in Romans 13:6-7, “For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.”
i. One scholar has noted, “Jesus is saying that we are citizens of heaven and earth at the same time.” Both realms require duties, but they are not equal in scope, for God’s authority is ultimate.
ii. Under the Old Covenant, God promised Israel blessings for obedience and curses for rebellion. Had the nation rendered to God what was rightfully His, they would never have fallen under Roman domination. Their subjection to Caesar was itself proof that they had failed to render God His due.
e. And to God the things that are God’s: Just as it is important to render to Caesar what belongs to him, it is far more important to render to God what belongs to Him. The coin belonged to Caesar because his image was stamped upon it. In the same way, we belong to God because His image is stamped upon us. Genesis 1:27 declares, “So God created man in His own image; in the image of God He created him; male and female He created them.” Because His image is upon us, our lives, our worship, our obedience, and our love belong fully to Him.
i. Jesus’ statement could be paraphrased: “Give the coin to Caesar, but give yourself to God.” It may be honorable to die for your country, but it is essential to live for God.
ii. This answer also made clear that Caesar does not possess absolute authority. When the State demands what belongs to God alone, the Christian is bound to obey God rather than men. Acts 5:29 says, “But Peter and the other apostles answered and said: ‘We ought to obey God rather than men.’”
iii. One commentator observed, “This answer is full of consummate wisdom. It establishes the limits, regulates the rights, and distinguishes the jurisdiction of the two empires of heaven and earth.”
f. And they marveled at Him: The leaders expected Jesus to either betray the people with loyalty to Rome or betray Rome with loyalty to Israel. Instead, He gave an answer that silenced their trap and demonstrated divine wisdom. They marveled, but they did not change. In fact, they twisted this wise answer into a false accusation. Luke 23:2 records, “And they began to accuse Him, saying, ‘We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King.’” This was the exact opposite of what He had said.
i. Sometimes it does not matter how wise or accurate your words are; those who oppose truth will still twist them. Jesus experienced this, and His followers should expect the same.
ii. Yet in this moment, God was glorified, Caesar was satisfied, the people were edified, and His critics were stupefied. Christ had not only avoided their trap but had revealed the eternal principle that every believer must live as a citizen of earth while always prioritizing their higher citizenship in heaven.
C. A question about the resurrection.
(Mark 12:18-23) The Sadducees ask Jesus a ridiculous question.
“Then some Sadducees, who say there is no resurrection, came to Him; and they asked Him, saying: ‘Teacher, Moses wrote to us that if a man’s brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother. Now there were seven brothers. The first took a wife; and dying, he left no offspring. And the second took her, and he died; nor did he leave any offspring. And the third likewise. So the seven had her and left no offspring. Last of all the woman died also. Therefore, in the resurrection, when they rise, whose wife will she be? For all seven had her as wife.’”
a. In the resurrection, when they rise, whose wife will she be? The Sadducees were well educated, sophisticated, influential, and wealthy. They were known for their worldly mindset, their aristocratic position, and their collaboration with the Romans to preserve their power. They denied the supernatural, openly rejecting belief in angels, spirits, and any form of resurrection. Their question here was not sincere but was carefully crafted to ridicule the doctrine of the resurrection. They intended to expose it as foolish by presenting an exaggerated and hypothetical situation.
i. As Morris observed, the Sadducees represented “the conservative, aristocratic, high-priestly party, worldly minded and very ready to cooperate with the Romans, which, of course, enabled them to maintain their privileged position.” Their influence came not from devotion to God’s Word but from political pragmatism and their wealth.
ii. The foundation of their question was the Old Testament commandment of levirate marriage, established in the Law of Moses. Deuteronomy 25:5-6 says, “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her. And it shall be that the firstborn son which she bears will succeed to the name of his dead brother, that his name may not be blotted out of Israel.” This provision ensured that the name and inheritance of the deceased brother would continue, preserving the family line within the covenant community. The Sadducees used this legitimate law in a twisted manner to mock the idea of resurrection.
b. Now there were seven brothers: The scenario they presented was intentionally exaggerated to highlight what they thought was an absurdity in the belief of life after death. They imagined a woman marrying seven brothers in succession, all without producing a single heir, and then asked whose wife she would be in the resurrection. Their entire purpose was not to seek truth but to laugh at the doctrine of the resurrection and to humiliate Jesus in front of the people.
i. Their question was absurd, much like asking trivial and meaningless puzzles such as, “How many angels can dance on the head of a pin?” or “Did Adam have a belly-button?” An absurd question remains absurd even when it is directed toward God.
ii. The Sadducees denied the immortality of the soul. They believed that when the body died, the soul died with it, ceasing to exist. Scripture, however, consistently teaches the opposite. When the body dies, the soul continues to live. Furthermore, the Bible reveals that the soul will one day receive a resurrection body, suited for eternity. First Corinthians 15:42-44 declares, “So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.” The Sadducees, in their unbelief, denied the very hope that God had promised His people.
(Mark 12:24-25) Jesus corrects their misunderstanding about resurrection life.
Jesus answered and said to them, “Are you not therefore mistaken, because you do not know the Scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.”
a. Are you not therefore mistaken: Jesus directly confronted the Sadducees with the reality of their error. They were mistaken because they assumed resurrection life would simply be an extension of this earthly life. They thought of it as the same existence, merely prolonged. Yet Jesus explained that in the resurrection our lives will be lived on an entirely different principle. This is why He said, “when they rise from the dead, they neither marry nor are given in marriage.” Resurrection life is of a different order, belonging to a different dimension, one that surpasses human imagination.
i. Many people today fall into the same misconception as the Sadducees. They imagine heaven as simply a glorified continuation of earthly life. For example, some cultures shaped heaven into their own image: Native Americans spoke of a “happy hunting ground,” while the Vikings envisioned Valhalla, a warrior’s paradise where they fought by day and feasted by night. These depictions reveal the human tendency to project earthly desires onto the eternal. But Jesus reminds us that heaven cannot be measured by earthly categories. As the Apostle Paul wrote in 1 Corinthians 2:9, “But as it is written: ‘Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.’” Heaven is not a better earth, it is a reality altogether different.
b. Because you do not know the Scriptures nor the power of God: Jesus explained the root of their error. The Sadducees erred because of two deficiencies, ignorance of the Scriptures and ignorance of the power of God. The Scriptures clearly taught resurrection (Job 19:25-26; Daniel 12:2; Isaiah 26:19), but the Sadducees refused to believe them. Their theological blindness came not from lack of access but from hardened unbelief. They also denied the power of God, for they could not conceive how God could create life beyond the grave. Their philosophy reduced God to their own limitations, stripping Him of His omnipotence.
i. The danger remains the same today. When we do not know the Scriptures, we drift from truth into speculation, traditions, and error. When we do not believe in the power of God, we doubt His ability to do what He has promised. As Paul declared in Acts 26:8, “Why should it be thought incredible by you that God raises the dead?” For the God who created the universe out of nothing, raising the dead is not difficult.
ii. Those who pride themselves on intelligence or sophistication often reveal themselves to be ignorant when it comes to divine truth. The Sadducees considered themselves enlightened, rational men, yet Jesus revealed their ignorance. Paul captured this same reality when he wrote in 1 Corinthians 1:20-21, “Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe.”
c. They neither marry nor are given in marriage, but are like angels in heaven: Jesus further clarified the nature of resurrection life. Earthly relationships are bound by time, age, and mortality. A man may be a son, then a husband, then a father, each role tied to the passing stages of life. But in heaven, time and mortality are no longer the defining realities, therefore the nature of human relationships changes.
i. Angels serve as an analogy. As far as Scripture reveals, angels do not marry nor procreate. They are created individually by God. In that sense, the resurrected saints will be like angels, for they will no longer engage in marriage or childbearing. Jesus’ words do not mean believers will become angels, but rather that they will share certain qualities with them in resurrection life.
ii. This truth can be difficult for some to accept because it challenges our earthly affections. Yet Scripture assures us that what God has prepared will not disappoint. Revelation 21:4 declares, “And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.” Whatever changes await in heaven, they will be for our everlasting joy and fulfillment.
iii. It is important to note that Jesus did not answer every question about the resurrection. Some mysteries remain unrevealed. But the unanswered questions do not weaken the certainty of resurrection; they only remind us of our limited understanding and the vastness of God’s plan. Deuteronomy 29:29 teaches, “The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.”
(Mark 12:26-27) Jesus proves the resurrection from the Scriptures.
“But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead, but the God of the living. You are therefore greatly mistaken.”
a. Concerning the dead, that they rise, have you not read: Jesus directly confronted the Sadducees’ denial of the resurrection. He affirmed without hesitation that the dead do rise, rooting His authority in the written Word of God. By appealing to the Scriptures, Jesus demonstrated that the hope of resurrection is not a new invention, nor a Pharisaic tradition, but is plainly taught in the very Law the Sadducees claimed to honor.
i. Jesus began by exposing their ignorance of God’s Word. As He had already said, “Are you not therefore mistaken, because you do not know the Scriptures nor the power of God?” (Mark 12:24). Now He shows them precisely what they had missed in the very text they professed to uphold. As one commentator notes, “He has already explained what He meant by their ignorance of God’s power; now He will explain what He meant by their ignorance of the Scripture.”
ii. The Sadducees limited their canon to the Torah, the first five books of Moses. They dismissed the prophets and writings, which contained clear testimonies of resurrection (such as Daniel 12:2: “And many of those who sleep in the dust of the earth shall awake, some to everlasting life, some to shame and everlasting contempt”). Therefore, Christ wisely met them on their own ground. He quoted Exodus 3, from the very Law they claimed as authoritative, showing that even there the doctrine of resurrection is undeniable.
b. I am the God of Abraham, the God of Isaac, and the God of Jacob: The key to Jesus’ argument lies in the tense of God’s declaration. When the Lord spoke to Moses at the burning bush, Abraham, Isaac, and Jacob had been physically dead for centuries. Yet God said, “I am the God of Abraham, the God of Isaac, and the God of Jacob,” not, “I was their God.” The present tense makes it clear that these patriarchs were still alive before God. Their bodies had died, but their souls remained living in the presence of God, awaiting resurrection.
i. The logic is unshakable: if God is truly their God, then they must still be alive, for God is not the God of the dead but of the living. To deny this is to misrepresent the very character of God, for it would imply that His covenant promises to Abraham, Isaac, and Jacob were cut short by death. Instead, the covenant continues beyond the grave, showing that God’s promises are eternal.
ii. This truth echoes throughout Scripture. In Luke’s account, Jesus adds: “For He is not the God of the dead but of the living, for all live to Him” (Luke 20:38). Paul likewise declared, “For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus” (1 Thessalonians 4:14). God’s covenant people are never lost to Him, even in death.
iii. The Sadducees’ denial of the resurrection was therefore not only a misunderstanding of Scripture but also a slander against God’s faithfulness. Their theology reduced God to a powerless figure who abandons His people at death. But Jesus’ words cut through their error, upholding both the truth of Scripture and the power of the living God.
c. You are therefore greatly mistaken: Jesus did not soften His rebuke. The Sadducees prided themselves on sophistication, intellect, and aristocratic status, but in rejecting the resurrection they had rejected the heart of God’s promises. Their error was not small, it was great, because it distorted both the Word of God and the power of God. In contrast, the believer’s hope is firmly rooted in the certainty of resurrection, as Paul proclaimed, “But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep” (1 Corinthians 15:20).
The passage leaves us with a strong reminder: God is faithful beyond the grave. Death cannot annul His promises, nor separate His people from His covenant love. Abraham, Isaac, and Jacob are alive to Him, awaiting the resurrection of their bodies, just as all who are in Christ will one day be raised incorruptible.
(Mark 12:28-34) Which is the greatest commandment?
“Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well, asked Him, ‘Which is the first commandment of all?’ Jesus answered him, ‘The first of all the commandments is: “Hear, O Israel, the LORD our God, the LORD is one. And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.” This is the first commandment. And the second, like it, is this: “You shall love your neighbor as yourself.” There is no other commandment greater than these.’ So the scribe said to Him, ‘Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one’s neighbor as oneself, is more than all the whole burnt offerings and sacrifices.’ Now when Jesus saw that he answered wisely, He said to him, ‘You are not far from the kingdom of God.’ But after that no one dared question Him.”
a. “Which is the first commandment of all?” The scribe’s question came from genuine curiosity, unlike the malicious traps of the Pharisees and Sadducees. He recognized that Jesus answered with wisdom and authority, and he sought clarity on the central principle of the Law. The Jews counted 613 commandments in the Law, and disputes often arose as to which was the most important. Some elevated ceremonial laws, others moral. With His answer, Jesus cut through their debates and declared the true heart of God’s will: love God supremely and love others sincerely.
b. “The first of all the commandments is: ‘Hear, O Israel, the LORD our God, the LORD is one.’” Jesus began with the Shema from Deuteronomy 6:4-5, the daily confession of Israel’s faith: “Hear, O Israel: The LORD our God, the LORD is one! You shall love the LORD your God with all your heart, with all your soul, with all your strength.” This was not merely ritual recitation but a reminder that Israel’s devotion was to the one true God. Love for Him was to be wholehearted and undivided.
c. “And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.” Jesus expanded the Shema to include the mind, emphasizing the totality of love required. True love for God engages every faculty:
The heart, as the seat of affection and desire.
The soul, as the center of one’s life and identity.
The mind, as the faculty of thought, reasoning, and understanding.
The strength, as the channel of physical energy and resources.
This commandment demonstrates that God does not desire half-hearted devotion or ritualistic obedience, but complete consecration. Obedience without love is empty, but love produces true obedience (John 14:15, “If you love Me, keep My commandments”).
d. “And the second, like it, is this: ‘You shall love your neighbor as yourself.’” Jesus quoted Leviticus 19:18: “You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.” Love for neighbor flows out of love for God. The order is important: without love for God, one cannot rightly love others. Together these two commandments summarize the entire Law, as Paul later affirmed in Romans 13:10, “Love does no harm to a neighbor; therefore love is the fulfillment of the law.”
e. “There is no other commandment greater than these.” In stating this, Jesus revealed the priority of love over ritual. The Pharisees emphasized ceremonial exactness and outward performance, yet neglected mercy, justice, and faith. But all the law and the prophets hang on love for God and love for neighbor (Matthew 22:40).
f. The scribe’s response was remarkable: “Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one’s neighbor as oneself, is more than all the whole burnt offerings and sacrifices.” This was a confession of great insight. He recognized that love for God and neighbor was of greater value than the external offerings of ritual. Hosea 6:6 declares, “For I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings.”
g. “Now when Jesus saw that he answered wisely, He said to him, ‘You are not far from the kingdom of God.’” This scribe was closer than the others because he recognized the priority of love over ritual. Yet being “not far” is not enough; he still needed to recognize Jesus as the Christ, the Son of God, to enter the kingdom. Many today acknowledge the value of Jesus’ teachings, but unless they submit to Him as Lord and Savior, they remain near yet outside the kingdom.
h. “But after that no one dared question Him.” His wisdom silenced His opponents. Jesus had faced challenges from Pharisees, Herodians, Sadducees, and now scribes, yet each attempt only revealed His superior wisdom. This marked the conclusion of the religious leaders’ efforts to trap Him in His words.
(Mark 12:35-37) Jesus asks a question: how can the Messiah be both the Son of David and the Lord of David?
Then Jesus answered and said, while He taught in the temple, “How is it that the scribes say that the Christ is the Son of David? For David himself said by the Holy Spirit:
‘The LORD said to my Lord,
“Sit at My right hand,
Till I make Your enemies Your footstool.”’
Therefore David himself calls Him ‘Lord’; how is He then his Son?” And the common people heard Him gladly.
a. How is it that the scribes say that the Christ is the Son of David? Since Jesus is the Christ, He spoke of Himself here. The scribes and Pharisees had been questioning Him, trying to trap Him with trick questions. Jesus did not retaliate with the same method. Instead, He pierced to the heart of the issue and asked them to examine their understanding of who the Messiah truly is. By quoting Psalm 110:1, He turned their attention to the Scriptures themselves.
i. The scribes assumed they had complete knowledge of the Messiah, believing He would merely be a political and military descendant of David. Jesus pressed them to see that their view was incomplete, for the Messiah is far more than a mere man, He is divine.
b. David himself calls Him ‘Lord’; how is He then his Son? The passage Jesus quoted reveals that David, under the inspiration of the Holy Spirit, called the Messiah “Lord.” This was significant because in Jewish culture a father would never call his descendant “Lord.” This meant that the Messiah would be more than David’s son, He would be David’s Lord.
i. Revelation 22:16 confirms this, “I, Jesus, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star.” Jesus is both the root, meaning He is before David and the source of David’s life, and the offspring, meaning He is David’s descendant according to the flesh.
ii. This truth emphasizes both the humanity and deity of Jesus Christ. As man, He is the Son of David. As God, He is the Lord of David. This reality fulfilled the promise that the Messiah would come from David’s line (2 Samuel 7:12-16), while also revealing His divine authority and eternal nature.
c. The common people heard Him gladly: While the religious leaders hardened their hearts and resisted the truth, the ordinary people were delighted by Jesus’ teaching. They marveled at His wisdom and the way He unfolded Scripture, even if they did not fully grasp all of its implications. The simplicity and clarity with which Jesus spoke struck a chord in their hearts, and it exposed the arrogance and blindness of the religious elite.
(Mark 12:38-40) Jesus warns about the hypocrisy of the scribes.
Then He said to them in His teaching, “Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation.”
a. Beware of the scribes: The scribes were regarded as the “Bible scholars” of their day. They were entrusted with preserving the Word of God, teaching it to the people, and guiding Israel in righteousness. Because of this responsibility, the people should have been able to trust them. Yet Jesus warned the multitudes to be cautious of them instead, exposing their corruption and hypocrisy. The life of a true disciple is characterized by humility, service, and sacrifice, as Jesus said in Mark 9:35, “If anyone desires to be first, he shall be last of all and servant of all.” The scribes, however, represented the exact opposite, pursuing honor, wealth, and outward display rather than true devotion.
i. Beware of the scribes, because they liked to wear their long robes. These robes were distinctive garments, symbols of prominence and leisure, setting them apart from the working man. Their attire was less about modesty and more about elevating their image above others.
ii. Beware of the scribes, because they love greetings in the marketplaces. They delighted in public recognition and craved titles that emphasized their supposed spirituality. Rather than finding satisfaction in God’s approval, they pursued the admiration of men. This stands in sharp contrast to Jesus’ teaching in Matthew 23:12, “And whoever exalts himself will be humbled, and he who humbles himself will be exalted.”
iii. Beware of the scribes, because they loved the best seats in the synagogue and the best places at feasts. In the synagogue, the most prominent seats were those facing the congregation, displaying authority and honor. At banquets, they sought the highest positions of status. Their actions revealed their obsession with privilege and their love of status, not service.
iv. Beware of the scribes, because they devour widows’ houses. This charge exposes their predatory greed. Although Jewish law commanded special care for widows, as in Exodus 22:22, “You shall not afflict any widow or fatherless child,” these men exploited the most vulnerable. Since scribes were not supposed to accept direct payment for teaching, they manipulated pious individuals into giving them “gifts,” often from widows who could least afford it. They justified their actions under the pretense of spirituality, all the while enriching themselves at the expense of the needy. Their corruption mirrors what the prophet Isaiah warned against in Isaiah 10:1-2, “Woe to those who decree unrighteous decrees, who write misfortune, which they have prescribed, to rob the needy of justice, and to take what is right from the poor of My people, that widows may be their prey, and that they may rob the fatherless.”
v. Beware of the scribes, because for a pretense they make long prayers. Their religion was outward display rather than inward devotion. Their long, flowery prayers were more about being heard by men than by God. Jesus warned against this in Matthew 6:7, “And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.” G. Campbell Morgan insightfully noted that the length of prayers can often reflect distance from God, not closeness. True prayer flows from intimacy, not pretense.
b. These will receive a greater condemnation: Jesus clearly declared that judgment is not uniform; some sins are more grievous and receive harsher punishment. Just as He said in Mark 6:11, those who rejected the message of the gospel would face greater judgment. Here, He applied the principle to the scribes. Because they held positions of spiritual leadership and misused that trust for self-gain, they would face a more severe condemnation. As James 3:1 later affirms, “My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.” Their abuse of power and hypocrisy brought upon them the heaviest accountability.
(Mark 12:41-42) Jesus observes the widow’s giving.
Now Jesus sat opposite the treasury and saw how the people put money into the treasury. And many who were rich put in much. Then one poor widow came and threw in two mites, which make a quadrans.
a. Jesus sat opposite the treasury and saw how the people put money into the treasury: After facing the constant hostility and deceptive questions of the scribes, Pharisees, and Sadducees, the act of this humble widow must have been a refreshing and comforting sight to the heart of Jesus. She was not attempting to trap Him, exalt herself, or manipulate others; rather, she came with sincerity and sacrifice.
i. The line at the offering box and the pride displayed by the rich men in their giving reminds us that outward methods of collection are not inherently more spiritual. Whether an offering is given in a box at the back of the temple, in a bag passed among the people, or in another manner, what matters is the heart of the giver. The method is secondary to the motive. The rich made a show of their giving, ensuring that their generosity was noticed. The widow, however, quietly and humbly gave, drawing no attention to herself.
b. Saw how the people put money into the treasury: The emphasis in the passage is not on how much was given, but on how it was given. Jesus, seated with full authority as the One who knows the hearts of men, observed carefully both the actions and the motives of the people. He weighs the spirit of the offering more than its monetary value. He was not examining technique or financial calculation, but rather the disposition of the heart, for “the LORD does not see as man sees; for man looks at the outward appearance, but the LORD looks at the heart” (First Samuel 16:7).
c. Many who were rich put in much. Then one poor widow came in and threw in two mites: The contrast is deliberate and striking. The rich contributed from their abundance, possibly accompanied by a public display meant to exalt themselves. The widow, in her poverty, gave two mites, an offering so small in value that most would consider it insignificant, yet in God’s eyes it was of immeasurable worth.
i. Mark, writing for Roman readers, gives further clarity by noting that two mites make one quadrans. A quadrans was a Roman coin of very small value, showing that her gift was minuscule by human estimation. Yet the Lord counted it as precious.
ii. Matthew Poole calculates that a denarius—the daily wage of a common laborer—was equal to six meahs; one meah was two pondions; one pondion was two issarines; and one issarine equaled eight mites. By this reckoning, two mites were about one percent of a day’s wage. In today’s terms, this might be like placing a single dollar in the offering.
iii. The Greek word used, lepton, literally means “a tiny thing.” The English rendering “mite” came from Old English, meaning a crumb or very small morsel. It captures the sense that this was nearly nothing in the world’s estimation.
d. Two mites: The beauty of this gift lies in her wholeheartedness. She possessed two coins, yet gave both. She could have kept one for herself, and no one would have faulted her, for she was a widow with no visible means of support. Instead, she gave all that she had. This demonstrated staggering generosity, sacrificial faith, and complete dependence upon God. It was not the size of the gift that mattered, but the depth of her devotion.
This scene illustrates that the value of a gift is measured not by its monetary worth, but by the spirit and sacrifice behind it. God is not impressed with large sums given from surplus but delights in the humble offering of one who gives out of faith and love. The widow’s act was an outward sign of inward trust, a recognition that God Himself would be her sustainer. Her gift, though seemingly small, remains one of the greatest examples of true giving in all of Scripture.
(Mark 12:43-44) Jesus assesses the widow’s gift.
So He called His disciples to Himself and said to them, “Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood.”
a. This poor widow has put in more than all those who have given: Jesus drew His disciples close to make sure they would not miss the lesson. He declared that the widow’s offering surpassed that of all the wealthy combined. The Lord did not say that she gave more than any single individual, but more than the sum total of their collective giving. To human eyes this appeared impossible, since her offering amounted to less than a penny in value. Yet, before God, her offering outweighed them all because it was given with total devotion and sacrifice. This underscores that God’s evaluation of giving differs radically from man’s, who tends to measure by outward amount rather than inward devotion.
b. They all put in out of their abundance, but she out of her poverty put in all that she had: The contrast is striking. The wealthy gave from their surplus, with plenty left over for themselves. She gave everything she had, holding nothing back. Jesus’ statement reveals that giving is not assessed by quantity but by proportion and sacrifice.
i. Jesus’ principle here shows us that before God, the spirit of giving determines the value of the gift more than the amount. As Paul later wrote, “So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver” (2 Corinthians 9:7). God is not impressed with the size of the check written, but with the heart that trusts Him enough to give in faith.
ii. The widow’s gift demonstrates that the true measure of a gift is what it costs the giver. King David recognized this when he said, “Then the king said to Araunah, ‘No, but I will surely buy it from you for a price; nor will I offer burnt offerings to the Lord my God with that which costs me nothing.’ So David bought the threshing floor and the oxen for fifty shekels of silver” (2 Samuel 24:24). The widow’s gift cost her everything, which is what made it more valuable in God’s eyes than the abundance given by the rich.
iii. This teaching also shows us that God does not need our money. As the Lord declared in Psalm 50:10-12, “For every beast of the forest is Mine, and the cattle on a thousand hills. I know all the birds of the mountains, and the wild beasts of the field are Mine. If I were hungry, I would not tell you; for the world is Mine, and all its fullness.” If God needed material resources, then the sheer quantity of our giving would matter most. Instead, the act of giving is for our benefit. It trains our hearts to trust Him, loosens our grip on material possessions, and allows us to participate in His work with joy.
c. Out of her poverty: The widow was impoverished because she lacked a husband who could provide for her. In that culture, widows were among the most vulnerable members of society. Jesus had just condemned the scribes for their hypocrisy and for being those “who devour widows’ houses, and for a pretense make long prayers” (Mark 12:40). Against that backdrop, this widow’s act stands as a rebuke. While the corrupt leaders exploited the weak, this widow faithfully honored God.
i. Her act challenges the mindset that says, “I’ll give when I have more.” She had virtually nothing, yet she gave. Her example proves that sacrificial giving is not limited to the wealthy. Every believer, regardless of financial standing, has the opportunity to please God with their giving. Jesus saw and commended her act, which reminds us that God sees even the smallest, hidden acts of faithfulness.
ii. Her offering also anticipates the spirit of the New Testament church, where believers sold their possessions and goods and “divided them among all, as anyone had need” (Acts 2:45). The measure of devotion was not how much one possessed, but how willing one was to trust God and give sacrificially.
iii. This passage also points us to the ultimate giver, Jesus Christ Himself, who “though He was rich, yet for your sakes He became poor, that you through His poverty might become rich” (2 Corinthians 8:9). Just as the widow gave her whole livelihood, Christ gave His life, holding nothing back for Himself.
d. The widow’s example has enduring application for believers today. It reminds us that true giving is an act of worship, not a transaction. It warns against pride in giving, showing that God does not evaluate by human standards. It exhorts us to trust God even in scarcity, knowing that He sees and is pleased with sacrificial faith. And most importantly, it calls us to remember that giving is not about meeting God’s needs but aligning our hearts with His purposes.
