Mark 12 · WEB
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Mark 12

The parable of the tenants

He began to speak to them in parables. “A man planted a vineyard, put a hedge around it, dug a pit for the wine press, built a tower, rented it out to a farmer, and went into another country. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. They took him, beat him, and sent him away empty. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. Again he sent another, and they killed him, and many others, beating some, and killing some. Therefore still having one, his beloved son, he sent him last to them, saying, ‘They will respect my son.’ But those farmers said among themselves, ‘This is the heir. Come, let’s kill him, and the inheritance will be ours.’ They took him, killed him, and cast him out of the vineyard. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. Haven’t you even read this Scripture: ‘The stone which the builders rejected was made the head of the corner. This was from the Lord. It is marvelous in our eyes’?”

They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him and went away.

Jesus tells of a man who plants a vineyard and leases it to tenant farmers. When he sends servants to collect his share of the harvest, the tenants beat or kill each one; finally he sends his beloved son, and they murder him. The owner will destroy them and give the vineyard to others. The leaders realise the parable is aimed at them.

What does this mean?

'Husbandmen' (KJV) are tenant farmers. A 'winefat' (KJV) is the vat beneath a winepress, where the grape juice collects. 'The head of the corner' is the cornerstone or capstone, in a quotation from Psalm 118:22–23.

Historical context

The details echo Isaiah 5:1–7, where God's vineyard represents Israel; Jesus' version targets the tenants rather than the vineyard. Absentee landowners and resentful tenants were a familiar part of rural life in first-century Galilee.

Why does it matter?

The 'beloved son' recalls the voice at Jesus' baptism and transfiguration (1:11; 9:7). The parable is widely read as an allegory, with the owner as God, the servants as the prophets and the son as Jesus. The quoted psalm moves from rejection to vindication.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

In Mark the servants are sent one at a time, with mounting violence, and the son is killed first and then thrown out of the vineyard (Matthew and Luke reverse the order). Jesus answers his own question about what the owner will do, where in Matthew the hearers answer. Mark lacks Matthew's saying that the kingdom will be taken away.

Paying taxes to Caesar

They sent some of the Pharisees and the Herodians to him, that they might trap him with words. When they had come, they asked him, “Teacher, we know that you are honest, and don’t defer to anyone; for you aren’t partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Shall we give, or shall we not give?” But he, knowing their hypocrisy, said to them, “Why do you test me? Bring me a denarius, that I may see it.”

They brought it. He said to them, “Whose is this image and inscription?” They said to him, “Caesar’s.”

Jesus answered them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” They marveled greatly at him.

Pharisees and Herodians try to trap Jesus with flattery and a question: is it lawful to pay taxes to Caesar? He asks for a coin, points to the emperor's image and inscription on it, and tells them to give Caesar what belongs to Caesar, and God what belongs to God.

What does this mean?

'Tribute' (KJV) is a tax paid to a foreign ruler. The 'penny' (KJV) is a denarius, a Roman silver coin. 'Superscription' means inscription. 'Render' means give back or pay.

Historical context

Judea came under direct Roman rule in 6 CE and paid a tax on each person; that year, according to Josephus, Judas the Galilean led a revolt against paying it. The common denarius of the emperor Tiberius bore his portrait and called him son of the divine Augustus, offensive to many Jews. Saying yes risked the crowd's anger; saying no risked a charge of sedition.

Why does it matter?

Jesus' answer avoids the trap while raising a larger question: if the coin bears Caesar's image, what bears God's? Many interpreters connect this with humans being made in God's image (Genesis 1:27). Christians have drawn very different conclusions from the saying about religion and the state.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

In Mark the questioners are 'sent', apparently by the leaders of 11:27, and their question is doubled: 'Shall we give, or shall we not give?' Jesus asks for a denarius 'that I may see it'. Luke says the aim was to hand Jesus over to the governor; in Matthew, Jesus calls them hypocrites to their faces.

A question about the resurrection

Some Sadducees, who say that there is no resurrection, came to him. They asked him, saying, “Teacher, Moses wrote to us, ‘If a man’s brother dies and leaves a wife behind him, and leaves no children, that his brother should take his wife and raise up offspring for his brother.’ There were seven brothers. The first took a wife, and dying left no offspring. The second took her, and died, leaving no children behind him. The third likewise; and the seven took her and left no children. Last of all the woman also died. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife.”

Jesus answered them, “Isn’t this because you are mistaken, not knowing the Scriptures nor the power of God? For when they will rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. But about the dead, that they are raised, haven’t you read in the book of Moses about the Bush, 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 of the living. You are therefore badly mistaken.”

Sadducees, who deny the resurrection, pose a case: a woman marries seven brothers in turn, each dying childless — whose wife will she be in the resurrection? Jesus says they know neither the scriptures nor God's power: the risen do not marry, and God's words to Moses at the burning bush show he is the God of the living.

What does this mean?

'Seed' (KJV) means offspring. 'Err' means be mistaken. 'The book of Moses' is the Torah, the first five books of the Bible; 'the bush' means the burning bush passage (Exodus 3:6).

Historical context

The Sadducees were an aristocratic party linked with the priestly leadership; according to Josephus they rejected the Pharisees' traditions and denied life after death. Their case relies on levirate marriage (Deuteronomy 25:5–10), by which a man married his dead brother's childless widow to continue the family line. Belief in resurrection is clearly expressed in Daniel 12:2 and was held by the Pharisees.

Why does it matter?

Jesus argues from the Torah, which the Sadducees certainly accepted, rather than from later books. His argument rests on God's continuing relationship with the long-dead patriarchs. This is the Sadducees' only appearance in Mark.

Editorial notes, not scripture.

The greatest commandment

One of the scribes came and heard them questioning together, and knowing that he had answered them well, asked him, “Which commandment is the greatest of all?”

Jesus answered, “The greatest is: ‘Hear, 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 mind, and with all your strength.’ This is the first commandment. The second is like this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

The scribe said to him, “Truly, teacher, you have said well that he is one, and there is none other but he; and to love him with all the heart, with all the understanding, all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices.”

When Jesus saw that he answered wisely, he said to him, “You are not far from God’s Kingdom.” No one dared ask him any question after that.

A scribe, impressed by Jesus' answers, asks which commandment is the most important. Jesus names love of God with all one's being, then love of neighbour. The scribe warmly agrees, adding that this matters more than all sacrifices, and Jesus tells him he is not far from God's kingdom. After this no one dares to question him.

  • Scripture connection · Quotation

    Mark 12:29–31 quotes Deuteronomy 6:4–5 · Leviticus 19:18

    Hear, Israel: The LORD is our God. The LORD is one. You shall love the LORD your God with all your heart, with all your soul, and with all your might.
    Deuteronomy 6:4–5 · WEB
    “‘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.
    Leviticus 19:18 · WEB

    Only Mark includes the opening words of the Shema ('Hear, O Israel'), the confession recited daily in Jewish prayer.

What does this mean?

'Discreetly' (KJV) means wisely. 'Whole burnt offerings' were animal sacrifices burned entirely on the altar. 'Durst' means dared.

Historical context

Jewish teachers sometimes looked for a principle summing up the law; a famous saying attributed to Hillel summed it up as not doing to others what is hateful to you. The scribe's reply echoes prophetic sayings that God values faithfulness above sacrifice (1 Samuel 15:22; Hosea 6:6).

Why does it matter?

Amid a series of hostile questions, this exchange is friendly, and the scribe is the only religious teacher in Mark whom Jesus commends. The claim that love outweighs sacrifices, made in the temple courts, gains force after Jesus' action against the temple trade.

Editorial notes, not scripture.

Told in two Gospels

How Mark tells it

In Mark the questioner is a sympathetic scribe, not a lawyer testing Jesus as in Matthew. Only Mark has the scribe repeat Jesus' answer with approval, adding that love outranks all burnt offerings and sacrifices, and only Mark has Jesus reply that he is 'not far from the kingdom of God'. Matthew ends with 'all the law and the prophets'.

Whose son is the Messiah?

Jesus responded, as he taught in the temple, “How is it that the scribes say that the Christ is the son of David? For David himself said in the Holy Spirit, ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies the footstool of your feet.”’

Therefore David himself calls him Lord, so how can he be his son?” The common people heard him gladly.

Teaching in the temple, Jesus asks how the scribes can call the Messiah the son of David, when David himself, in a psalm, calls him 'Lord'. The large crowd listens to him with delight.

What does this mean?

'The LORD said to my Lord' quotes Psalm 110:1, traditionally attributed to David. In it God ('the LORD') speaks to someone David calls 'my Lord', inviting him to sit at God's right hand. A father would not call his own descendant 'lord'. 'The common people' (KJV) means the great crowd.

Historical context

Jewish expectation widely held that the Messiah would be a descendant of David, based on promises such as 2 Samuel 7:12–16.

Why does it matter?

Jesus does not deny being David's descendant (compare 10:47–48), but suggests the Messiah is more than a son of David. Psalm 110:1 became one of the Old Testament verses most quoted by early Christians, and Jesus alludes to it again before the high priest (14:62).

Editorial notes, not scripture.

The scribes and the widow's offering

In his teaching he said to them, “Beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces, and to get the best seats in the synagogues and the best places at feasts, those who devour widows’ houses, and for a pretense make long prayers. These will receive greater condemnation.”

Jesus sat down opposite the treasury and saw how the multitude cast money into the treasury. Many who were rich cast in much. A poor widow came and she cast in two small brass coins, which equal a quadrans coin. He called his disciples to himself and said to them, “Most certainly I tell you, this poor widow gave more than all those who are giving into the treasury, for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on.”

Jesus warns against scribes who love status and public honour, who 'devour widows' houses' and make long prayers for show. Then, sitting opposite the temple treasury, he watches people giving and points out a poor widow who puts in two tiny coins — more than all the others, because she gave all she had to live on.

What does this mean?

'Long clothing' (KJV) means long robes that marked status. 'Salutations' are formal greetings; 'uppermost rooms' (KJV) are the best places at banquets. 'Mites' (KJV) translates lepta, the smallest coins in circulation; Mark explains that two equal a quadrans ('farthing'), a small Roman coin.

Historical context

The treasury probably refers to collection chests in the temple's Court of the Women, open to all Jewish worshippers. Widows were among the most vulnerable people in society, and the Jewish law repeatedly commands their protection.

Why does it matter?

The two scenes are linked: just after condemning those who exploit widows, Jesus points to a widow's gift. Interpreters differ on whether he praises her devotion, laments a system that took her last coins, or both. Mark's explanation of the coins in Roman terms is one reason some scholars think the Gospel was written for readers in Rome.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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About Mark