2<\/strong>. at the season<\/em> ] i. e. when the fruit season drew near.<\/p>\n a servant<\/em> ] So Luk 20:10<\/span>; his servants<\/em>, Mat 21:34<\/span>; the prophets and other eminent messengers of God raised up at particular periods for particular purposes. “Servi sunt ministri extraordinarii, majores; agricol, ordinarii.” Bengel.<\/p>\n of the fruit<\/em> ] The householder’s share. The rent not being paid in money, but in a stipulated portion of the produce, according to the well-known metayer<\/em> system once prevalent over great part of Europe. The prophets were sent to the people from time to time to require of them “the repentance and the inward longing after true inward righteousness, which the Law was unable to bring about.”<\/p>\n And at the season he sent unto the husbandman a servant<\/strong>,…. The Evangelist Matthew says, “when the time of the fruit drew near”, Mt 21:34<\/span>; and so the Persic version here reads. The Syriac and Ethiopic versions read, “in its own time”, or “season”, which was the fourth year from the planting of it; and then it was holy to the Lord; and might not be eaten until the fifth year, Le 19:23<\/span>. According to the Jewish canons l, a vineyard of the fourth year was marked with clods of earth, to show it was not to be eaten of; and the fruit of it was brought up to Jerusalem, from every place that was but a day’s journey from thence, there to be eaten, or redeemed. Nor by the “servant” are intended the prophets of the Old Testament, who were sent to the Jews to call upon them to bring forth fruits of righteousness; for not a single person, but a set of men, are here designed; and the Evangelist Matthew expresses it in the plural number, “servants”:<\/p>\n that he might receive from the husbandmen the fruit of the vineyard<\/strong>: by the hands of his servants; for in Matthew it is, “that they might receive”, c. such as righteousness and judgment, truth and holiness, so as to give an account of them, which might have been expected from a people under such advantages, Isa 5:7<\/span><\/p>\n [See comments on Mt 21:34]<\/span>.<\/p>\n l Misn. Maaser Sheni, c. 5. sect. 1, 2.<\/p>\n At the season <\/B> ( <\/SPAN><\/span>). For fruits as in the end of the sentence.<\/P> A servant <\/B> (<\/SPAN><\/span>). Bondslave. Matthew has plural.<\/P> That he might receive <\/B> ( <\/SPAN><\/span>). Purpose clause with second aorist subjunctive. Matthew has infinitive <\/SPAN><\/span>, purpose also.<\/P> Wounded in the head <\/B> (<\/SPAN><\/span>). An old verb (<\/SPAN><\/span>), to bring under heads (<\/SPAN><\/span>), to summarize. Then to hit on the head. Only here in the N.T. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And at the season he sent to the husbandmen a servant,”<\/strong> (kai apesteilen pros tous georgous to kairo doulon) “And he sent at the season for collection a slave,” a servant, prophet after prophet, with John the Baptist as the final one, Mar 12:2-5<\/span>, at the fruit season, Joh 15:18<\/span>.<\/p>\n 2) “That he might receive from the husbandmen,”<\/strong> (hina para ton georgon labe apo) “in order that he might receive from the husbandmen, as trustees or stewards,” in Israel, from His chosen people, the seed of Abraham, Luk 20:10<\/span>.<\/p>\n 3) “Of the fruit of the vineyard.”<\/strong> (ton karpon tou ampelonos) “A share of the fruits of the vineyard,” as agreed on between the landowner and the husbandmen, a share of the crop, rent paid in kind, of a part of the fruit, Mat 21:34<\/span>.<\/p>\n (2) A servant.<\/strong>The variations in the reports are, as has been said, few and slight, but it may as well be noted that St. Mark speaks of one servant having been sent, and then another, and another, and then many others, while St. Matthew divides them simply into two great groups. St. Mark, characteristically, seizes on the most vivid presentation of the facts.<\/p>\n 2<\/strong>. <\/strong> He sent a servant <\/em> Matthew says servants, <\/em> in the plural. Doubtless Mark specifies the principal servant or messenger, who was attended by many others. This is implied in the fifth verse, where it is said that he sent another servant, and him they killed, and many others, beating some and killing some. Mark, being the more minute in his details, may be supposed to give with more exactness the Lord’s words.<\/p>\n “And at the season he sent a servant to the tenant farmers so that he might receive from the tenant farmers some of the fruit of the vineyard. And they took him and beat him, and sent him away with nothing. And again he sent to them another servant, and they wounded him in the head and handled him shamefully. And he sent another, and him they killed. And he sent many others, and some they beat and some they killed.”<\/p>\n Jesus now built up a picture of the growing animosity and sinfulness of the tenant farmers as servants were sent to collect the owner’s share of the produce, his ‘rent’, and their treatment of them grew worse and worse – ‘beat — wounded in the head — handled shamefully — killed’ – until it became a habit and was carried on almost randomly. No one listening would doubt that the prophets and other such men of God were in mind, including John the Baptiser whose fairly recent death would be still well remembered. They too had come to call men to account for what they owed to God, and had been shamefully treated.<\/p>\n ‘Sent a servant.’ See Jer 7:25-26<\/span> – ‘I have sent unto you all my servants the prophets — but they made their neck stiff and did worse than their fathers’, and 2Ch 24:19<\/span> – ‘yet He sent prophets to them to bring them again to the Lord’. (See also Mat 23:30-36<\/span>). For the maltreatment of successive men of God see also 1Ki 18:13<\/span>; 1Ki 22:27<\/span>; 2Ch 24:20-21 ; 2Ch 36:15-16<\/span>; Neh 9:26<\/span>. The consequences that followed are also clearly described.<\/p>\n There is here then the basic lesson of God’s patience. He did not just send one or two He sent many. He gave the leaders of Israel every opportunity to rethink their position, but all they did as a consequence was to add to their crimes.<\/p>\n The wicked husbandmen:<\/p>\n v. 2<\/strong>. And at the season he sent to the husbandmen a servant that he might receive from the husbandmen of the fruit of the vineyard.<\/strong><\/p>\n v. 3<\/strong>. And they caught him, and beat him, and sent him away empty.<\/strong><\/p>\n v. 4<\/strong>. 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.<\/strong><\/p>\n v. 5<\/strong>. And again he sent another; and him they killed, and many others; beating some and killing some.<\/strong><\/p>\n v. 6<\/strong>. Having yet therefore one son, his well-beloved, he sent him also last unto them, saying, They will relevance my son.<\/strong><\/p>\n v. 7<\/strong>. But those husbandmen said among themselves, This is the heir; come, let us kill him, and the inheritance shall be ours.<\/strong><\/p>\n v. 8<\/strong>. And they took him, and killed him, and cast him out of the vineyard.<\/p>\n <\/strong> At the season, at the appointed time, when the first fruits were about to be expected, the owner sent a servant as his representative. The amount agreed upon was to be collected, either in the form of fruit, or of a specified sum of rent money, in accordance with the contract. But instead of living up to their contract, the wicked husbandmen caught hold of the servant, gave him a thorough beating, and turned him away without a cent. The master was patient. He sent another servant, with the result that they treated the representative with every sign of disrespect and contempt, wounding him about the head and otherwise making short work of him. A third servant was killed outright. And so matters continued for some time, the owner sending servants, and the husbandmen maltreating, beating, or killing them. Note how the evangelist piles up the records against the husbandmen, as he summarizes the parable of Christ. Mark also how the patience of the owner stands out in the account. Now the master had an only son, whom he loved dearly, and who would incidentally be his heir. Him he sent as the last one to these men, with the hope and expectation that they must surely feel a certain amount of relevance for him, since he so obviously represented the master and was entitled to full honor as the future lord of the vineyard. But the wicked husbandmen discussed the matter among themselves; they wanted to get possession of the vineyard, they wanted to rule in it as they pleased, they wanted to enjoy all its produce without interference. So they planned to kill the heir and calmly take possession of the property. This plan they carried out; when the son of the owner came, they admitted him to the vine. yard, but then cast him out and killed him, or they cast out his body after having killed him.<\/p>\n This was the gruesome parable that the Lord told the elders, and chief priests, and scribes. Its explanation is evident. The owner of the vineyard is God Himself. The vineyard is His kingdom, which He had planted in Israel. Through the covenant which He had made with this people in the wilderness He had accepted them as His peculiar people. And He had taken the very best care of His nation. He had separated them from the Gentiles, He had given them the strong hedge of His Law, He had set the kingdom and dynasty of David as their strong tower against all enemies, and in the Temple at Jerusalem the rich wine of God’s mercy flowed in streams. But history shows how the chosen people of God repaid His mercies, for the husbandmen are the individual members of the Jewish Church, but especially their religious leaders. All of these God admonished and warned, again and again, to bring forth fruit that measured up to the standard of God’s mercy. But His prophets were treated with contempt, they were abused, as Elijah, Elisha, Jeremiah; they were even put to death, Mat 23:35<\/span>; Heb 11:36-38<\/span>. And still God’s patience was riot exhausted. In accordance with His eternal plan of love He sent His own, His only beloved Son, Mat 3:17<\/span>; Mar 9:7<\/span>. But Him the leaders of the people were even now planning to kill and would carry out their evil design in only a few days. The result, the final outcome, is even now present with Christ. They were jealous of the authority and power of Jesus, they wanted to have the heritage for themselves to do with it as they pleased.<\/p>\n Mar 12:2<\/span> . : at the season of fruit, or at the time agreed on; the two practically coincident. : a servant, one at a time, three in succession, then many grouped together, and finally the son. In Mt. first one set of servants are sent, then a larger number, then the son. : a part of the fruits, rent paid in kind, a share of the crop.<\/p>\n at the season. The fourth year after planting it; no profit till then. See Lev 19:23, Lev 19:24. <\/p>\n to. Greek. pros. App-104. <\/p>\n servant = bond-servant. <\/p>\n from. Greek. para. App-104. Not the same word as in verses: Mar 12:25, Mar 12:34. <\/p>\n of = from. Greek. apo. App-104. Same word as in Mar 12:38; not the same as in Mar 12:44. This shows that part of, or the whole rent was to be paid in kind. See note on “let it out”, Mat 21:33. <\/p>\n Mar 12:2. , at the season) Of fruits, Mat 21:34 [the time of the fruit].-, [a portion of) A portion of the fruits was allowed to the husbandmen. This particle is appropriate to the first-sent servants, who were expected to bring a specimen of the fruits.<\/p>\n sent to <\/p>\n Mar 12:2-5. the prophets and John the Baptist. <\/p>\n at: Psa 1:3, Mat 21:34, Luk 20:10 <\/p>\n a servant: Jdg 6:8-10, 2Ki 17:13, 2Ch 36:15, Ezr 9:11, Jer 25:4, Jer 25:5, Jer 35:15, Jer 44:4, Mic 7:1, Zec 1:3-6, Zec 7:7, Luk 12:48, Joh 15:1-8, Heb 1:1 <\/p>\n Reciprocal: Isa 5:2 – he looked Jer 2:30 – your own sword Eze 2:3 – I send<\/p>\n 2<\/p>\n At the season. It takes time to produce fruit, hence the householder did not expect any products until the proper time when he sent a special servant for them.<\/p>\n And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. <\/p>\n [And at the season he sent to the husbandmen.] That is, in the fourth year after the first planting it: when it now was a vineyard of four years old; at least before that year there was no profit of the fruits. “They paint [or note] a vineyard of four years old by some turf [or clod] of earth; coloured; and that uncircumcised with clay; and sepulchres with chalk.”<\/p>\n The Gloss is this: “On a vineyard of four years old they paint some marks out of the turf of the earth, that men may know that it is a vineyard of four years old, and eat not of it, because it is holy, as the Lord saith, Lev 19:24; and the owners ought to eat the fruit of it at Jerusalem, as the second tithe. And an uncircumcised vineyard,” [that is, which was not yet four years old; see Lev 19:23] “they mark with clay, that is, digested in fire. For the prohibition of (a vineyard) uncircumcised, is greater than the prohibition concerning that of four years old: for that of four years old is fit for eating; but that uncircumcised is not admitted to any use. Therefore, they marked not that by the turf, lest the mark might perhaps be defaced, and perish; and men not seeing it might eat of it,” etc.<\/p>\n 12:2 {b} And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.<\/p>\n (b) When the fruits of the ground used to be gathered.<\/p>\n The harvest time stands for the time when God expected to obtain some reward for His investment in Israel. The servants represent the prophets whom Israel’s leaders typically rejected, persecuted, and even in some cases murdered. The main point of the parable is the wicked treatment Israel’s leaders had given the servants whom God had sent to them.<\/p>\n And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 2. at the season ] i. e. when the fruit season drew near. a servant ] So Luk 20:10; his servants, Mat 21:34; the prophets and other eminent messengers of God … Continue reading “Exegetical and Hermeneutical Commentary of Mark 12:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24662","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24662","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24662"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24662\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24662"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24662"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24662"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"