CRITICAL AND EXEGETICAL NOTES
Mark 12:35. Jesus answered.—For the earlier part of the conversation see Matthew 22:41-42.
MAIN HOMILETICS OF THE PARAGRAPH.— Mark 12:35-37
(PARALLELS: Matthew 22:41-46; Luke 20:41-44.)
Our Lord’s question concerning the Messiah.—
I. The place where He propounded His question.—Why did He choose such a public place as the Temple to oppose the scribes’ opinion and doctrine? That by putting them to silence in such open manner He might bring the greater shame and disgrace upon them and their doctrine, they being malicious enemies of the truth; and withal that He might gain the more credit and authority with the people to His own person and doctrine.
1. In that Christ used so much to frequent the Temple, being a public place, whither all sorts of people much resorted, to the end He might there have occasion of doing the more good, both by His doctrine and miracles, as also by reforming abuses there, and by opposing and refuting errors: hence observe that we also ought to take the best opportunities of time, place, and persons, where and amongst whom we may do most good, and bring most glory to God, in our place and calling.
2. In that Christ was now teaching in the Temple, and so used to be much and often at other times to teach the people there publicly: hence learn whither to resort if we would hear Christ and be partakers of His doctrine, viz. to the public place of God’s worship.
3. In that Christ did not only teach and deliver sound doctrine in the Temple at this time, but did also oppose erroneous doctrine: hence gather that ministers of the Word are not only in their public ministry to teach true and sound doctrine, but also to oppose and confute contrary errors, as occasion is offered (Titus 1:9; Titus 1:11).
II. The manner of Christ’s opposing and confuting the opinion of the scribes.—
1. He propounds their opinion and questions the truth of it.
(1) That He might by this means take occasion to confute and overthrow that common and gross error held not only by the scribes and Pharisees, but also by the greatest part of the other Jews, touching the person of the Messiah.
(2) That by this means He might have occasion to confirm the faith of His disciples in the truth and doctrine of His Godhead.
(3) Having lately commended one of the scribes for answering discreetly, therefore now He takes occasion to propound this question, thereby to stir up both that scribe and others also to a diligent search after the true knowledge of the Messiah.
2. He objects against them a place of Scripture.
(1) All errors, and erroneous opinions and doctrines of men, in matters of faith and religion, are to be opposed and confuted by Scripture, and by grounds and reasons taken from thence.
(2) The prophets of the Old Testament spoke of Christ the true Messiah, and of His kingdom and glory, and the manifestation of it, long before it was fulfilled.
(3) The writers of Holy Scripture were extraordinarily directed and assisted by the Holy Ghost.
3. He applies those words of David to His purpose.
(1) The Person who is said here to have called and advanced Christ to this high degree of glory and authority, viz. God the Father.
(2) The Person called and advanced to this glory—Christ the true Messiah. (a) There is a distinction of Persons in the Godhead, though but one God in nature and essence. (b) The truth of Christ’s Godhead, in that David calls Him his Lord. (c) The nature of true faith—to make particular application of Christ to the believer. “My Lord.” (d) How we ought to receive and embrace Christ—not only as Redeemer and Saviour, but also as Lord and Master.
(3) The ground or cause of Christ’s advancement to this glory, viz. the eternal purpose and decree of God the Father, ordaining and appointing Him unto it.
(4) The advancement itself. (a) To the highest degree of glory, honour, and dignity, next unto God the Father. (b) To the full possession and administration of His kingdom and government over the world, and especially over His true Church.—G. Petter.
OUTLINES AND COMMENTS ON THE VERSES
Mark 12:35-36. Faith can reconcile apparent opposites.—Faith alone, which knows what Christ is by His Divine nature, and what He is become by His mercy, knows how to reconcile the seeming contradictions which are in this Divine compound, God-man: Son of David, by His birth according to the flesh; and Lord of David, by His eternal birth in God His Father, as also by the rights of His third birth, namely, His resurrection, which placed Him at the right hand of His Father.—P. Quesnel.
A counter-question.—Thus the Saviour intimates it is not robbery to claim equality with God, and intimates that no merely human Saviour would meet the deep wants of man.
I. In all ages men have longed for a Divine and human Saviour,—one who, as man, would be near and sympathetic; as God, omnipotent and enduring. David’s psalm is a clear expression of what all religious men have dreamed of. An incarnation of a helpful God is the hope of the Hindoo peoples.
II. None less than God can be a spiritual and eternal Saviour.—We want a son of David, but one whose name is “Lord,” and whose natural seat is “at God’s right hand.”—R. Glover.
Mark 12:37. Christ’s popularity with the masses—All through the Gospels there are indications of Christ’s popularity with the masses as distinguished from the classes. Why? Where lay the charm? In the aspect, the matter, the spirit of the Man? Perhaps in all together. It is difficult to give a full account of popularity, to explain why one man can do what he wills with an audience, while another is utterly helpless. There may be subtle physical causes at work, as well as intellectual and moral ones. But the thing is not altogether a mystery; the teacher’s power can be explained in part. Looks count for something—the kindling eye, the play of thought and emotion in the face. A genial manner goes a long way to conciliate favour, revealing itself in a kindly smile and a warm, hearty tone of utterance. But the secret of power lies mainly in what a man says—in his thoughts as a revelation of himself, his convictions embodied in speech. Eloquence is not an affair of manner or of style or of gesture; it is the whole man—all that is within—speaking out: the mind, heart, soul, spirit, finding utterance for itself in words. It is this on which the Evangelists remark in reference to Christ’s power over His audience (see Luke 4:22; Matthew 7:28-29).—A. B. Bruce, D.D.