March 26, 2024

What Made Jesus Different from Other Prophets?

Mark 11:27–12:27

Rowe Stipe
Tuesday's Devo

March 26, 2024

Tuesday's Devo

March 26, 2024

Tuesday's Devo

March 26, 2024

Tuesday's Devo

March 26, 2024

Big Book Idea

He is Risen!

Key Verse | Mark 12:10

"Have you not read this Scripture:
'The stone that the builders rejected
has become the cornerstone . . . .'?"

Mark 11:27–12:27

The Authority of Jesus Challenged

27 And they came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, 28 and they said to him, “By what authority are you doing these things, or who gave you this authority to do them?” 29 Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things. 30 Was the baptism of John from heaven or from man? Answer me.” 31 And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why then did you not believe him?’ 32 But shall we say, ‘From man’?”—they were afraid of the people, for they all held that John really was a prophet. 33 So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I do these things.”

The Parable of the Tenants

1 And he began to speak to them in parables. “A man planted a vineyard and put a fence around it and dug a pit for the winepress and built a tower, and leased it to tenants and went into another country. 2 When the season came, he sent a servant 1 12:2 Or bondservant; also verse 4 to the tenants to get from them some of the fruit of the vineyard. 3 And they took him and beat him and sent him away empty-handed. 4 Again he sent to them another servant, and they struck him on the head and treated him shamefully. 5 And he sent another, and him they killed. And so with many others: some they beat, and some they killed. 6 He had still one other, a beloved son. Finally he sent him to them, saying, ‘They will respect my son.’ 7 But those tenants said to one another, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’ 8 And they took him and killed him and threw him out of the vineyard. 9 What will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others. 10 Have you not read this Scripture:

‘The stone that the builders rejected
    has become the cornerstone; 2 12:10 Greek the head of the corner
11  this was the Lord's doing,
    and it is marvelous in our eyes’?”

12 And they were seeking to arrest him but feared the people, for they perceived that he had told the parable against them. So they left him and went away.

Paying Taxes to Caesar

13 And they sent to him some of the Pharisees and some of the Herodians, to trap him in his talk. 14 And they came and said to him, “Teacher, we know that you are true and do not care about anyone's opinion. For you are not swayed by appearances, 3 12:14 Greek you do not look at people's faces but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?” 15 But, knowing their hypocrisy, he said to them, “Why put me to the test? Bring me a denarius 4 12:15 A denarius was a day's wage for a laborer and let me look at it.” 16 And they brought one. And he said to them, “Whose likeness and inscription is this?” They said to him, “Caesar's.” 17 Jesus 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.

The Sadducees Ask About the Resurrection

18 And Sadducees came to him, who say that there is no resurrection. And they asked him a question, saying, 19 “Teacher, Moses wrote for us that if a man's brother dies and leaves a wife, but leaves no child, the man 5 12:19 Greek his brother must take the widow and raise up offspring for his brother. 20 There were seven brothers; the first took a wife, and when he died left no offspring. 21 And the second took her, and died, leaving no offspring. And the third likewise. 22 And the seven left no offspring. Last of all the woman also died. 23 In the resurrection, when they rise again, whose wife will she be? For the seven had her as wife.”

24 Jesus said to them, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 27 He is not God of the dead, but of the living. You are quite wrong.”

Footnotes

[1] 12:2 Or bondservant; also verse 4
[2] 12:10 Greek the head of the corner
[3] 12:14 Greek you do not look at people's faces
[4] 12:15 A denarius was a day's wage for a laborer
[5] 12:19 Greek his brother
Table of Contents
Introduction to Mark

Introduction to Mark

Timeline

Author, Date, and Recipients

The apostle Peter passed on reports of the words and deeds of Jesus to his attendant, John Mark, who wrote this Gospel for the wider church as the record of Peter’s apostolic testimony. The book was likely written from Rome during the mid- to late-50s A.D. (though the mid- or late-60s is also possible). Mark’s audience, largely unfamiliar with Jewish customs, needed to become familiar with such customs in order to understand the coming of Jesus as the culmination of God’s work with Israel and the entire world, so Mark explains them.

Purpose and Theme

The ultimate purpose and theme of Mark’s Gospel is to present and defend Jesus’ universal call to discipleship. Mark returns often to this theme, categorizing his main audience as either followers or opponents of Jesus. Mark presents and supports this call to discipleship by narrating the identity and teaching of Jesus. For Mark, discipleship is essentially a relationship with Jesus, not merely following a certain code of conduct. Fellowship with Jesus marks the heart of the disciple’s life, and this fellowship includes trusting Jesus, confessing him, observing his conduct, following his teaching, and being shaped by a relationship with him. Discipleship also means being prepared to face the kind of rejection that Jesus faced.

Key Themes

  1. Jesus seeks to correct messianic expectations and misunderstandings (1:25, 34, 44; 3:12; 4:10–12; 5:18–19, 43; 8:30; 9:9).
  2. Jesus is man (3:5; 4:38; 6:6; 7:34; 8:12, 33; 10:14; 11:12; 14:33–42).
  3. Jesus is the Son of God (1:11; 3:11; 5:7; 8:38; 9:7; 12:6–8; 13:32; 14:36, 61; 15:39).
  4. Jesus is the Son of Man with all power and authority (1:16–34; 2:3–12, 23–28; 3:11; 4:35–41; 6:45–52; 7:1–23; 10:1–12).
  5. Jesus as the Son of Man must suffer (8:31; 10:45; 14:21, 36).
  6. Jesus is Lord (2:28; 12:35–37; 14:62).
  7. Jesus calls his followers to imitate him in humble service, self-denial, and suffering (8:34–38; 9:35–37; 10:35–45).
  8. Jesus teaches on the kingdom of God, and implies that God continues to call a people to himself (compare 1:15; 9:1; 14:25; 15:43).

Outline

  1. Introduction (1:1–15)
  2. Demonstration of Jesus’ Authority (1:16–8:26)
    1. Jesus’ early Galilean ministry (1:16–3:12)
    2. Jesus’ later Galilean ministry (3:13–6:6)
    3. Work beyond Galilee (6:7–8:26)
  3. Testing Jesus’ Authority in Suffering (8:27–16:8)
    1. Journey to Jerusalem (8:27–10:52)
    2. Entering and judging Jerusalem (11:1–13:37)
    3. Death and resurrection in Jerusalem (14:1–16:8)
    4. “Longer ending of Mark” (16:9–20; see note)]

The Setting of Mark

The events in the book of Mark take place almost entirely within Palestine, from Caesarea Philippi in the north to Beersheba in the south. During this time Palestine was ruled by the Roman Empire. The book opens with Jesus’ baptism by John during the rule of Pontius Pilate and the tetrarchs Antipas and Philip. It closes with Jesus’ death and resurrection about three years later.

The Setting of Mark

The Global Message of Mark

The Global Message of Mark

The Central Message of Mark

The central message of Mark’s Gospel is that Jesus Christ, the Son of God, has come to earth (Mark 1:1), that “the kingdom of God is at hand,” and that all should “repent and believe in the gospel” (1:15).

Mark establishes early in his Gospel that Jesus is indeed the very Son of God—as we see when Jesus was baptized by John the Baptist. When Jesus came up from the water, immediately the heavens opened, the Holy Spirit descended on Jesus, and the voice of God the Father spoke from heaven saying, “You are my beloved Son; with you I am well pleased” (Mark 1:9–11). These verses show clearly that the One True God of the Bible exists as three persons—Father, Son, and Holy Spirit.

Other books of the Bible also show that Jesus is the Creator of everything in the universe, including this earth and every human being on it (John 1:1–3). The apostle Paul writes that Jesus “is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him” (Col. 1:15–16).

The global significance of this is massive. Because Jesus created everything, he is the rightful ruler of everything. But the tragic reality of human existence is that life on this earth is deeply damaged by cruelty and suffering, by evil and injustice, by sickness and finally death.

Global Good News

Mark’s Gospel starts off with global good news—the triumphant announcement of the arrival of the kingdom of God: “Jesus came into Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (Mark 1:14–15). The long-awaited worldwide kingdom—in which all would be put right and justice would prevail—dawned when Jesus came into the world. Though injustice and evil still ravage this world, the King of creation, the rightful righteous ruler has landed! Evil’s defeat is certain and imminent. God’s cosmic, global restoration has begun—in the coming of Christ, in his life and death and resurrection.

Immediately after announcing that the “kingdom of God is at hand,” Jesus calls his first disciples from among a group of fishermen (Mark 1:16–20). Here we see a pattern that has been reflected in Christianity around the world throughout history and down to the present. It is not the social elites that Jesus calls to leave everything and follow him, but common people from every walk of life. The gospel is for all peoples, not limited to a select few who outwardly observe a list of rules (7:3–4). Jesus underscores the inclusion of people from every nation—by showing mercy to the Gentiles (e.g., 7:24–30) and by welcoming “whoever does the will of God” into his own family (3:35).

We also learn, right from the start of Mark’s Gospel, that Jesus cares deeply about physical suffering—as he heals a leper, a paralytic, and a man with a withered hand (1:40–45; 2:1–12; 3:1–6). Later on Mark says that wherever Jesus went “in villages, cities, or countryside, they laid the sick in the marketplaces,” and all that touched “the fringe of his garment” were made well (6:53–56). Likewise, Mark’s Gospel tells how Jesus miraculously fed a great crowd of five thousand, having “compassion on them, because they were like sheep without a shepherd” (6:34). On another occasion he fed a crowd of four thousand who had been with him three days and had nothing to eat (8:1–10). Many other times throughout Mark we see Jesus caring for people’s physical needs (e.g., 7:31–37; 8:22–26). While spiritual sickness is the fundamental disease that Jesus came to heal (2:5, 17), Jesus cared deeply about the physical well-being of people as well, because all are made in the image of God. Thus the proclaiming of the gospel of God in word (1:14) was likewise demonstrated in deed.

Mark also has much to say about global poverty. On the one hand, Jesus encourages his followers to be generous toward the poor, even exhorting one wealthy man to sell all that he has and give it to the poor (Mark 10:21). Such generosity is not only for the rich, for Jesus makes a point to praise the generosity of the poor widow who gives a tiny amount, which was “all she had to live on” (12:41–44). Sacrificial giving to alleviate the poverty of others is not restricted to a certain class but is something to which all believers are called. At the same time Jesus makes clear that he himself is the greatest treasure (14:7; compare 2:19). While material poverty is close to Jesus’ heart, and is something that global Christians are called to alleviate, Jesus himself—not money or anything else—is the fundamental need of every human heart. Jesus is our supreme treasure, and release from spiritual bondage and poverty is our greatest need.

Lastly, Jesus teaches the divinely ordered relationship between people and government. When the religious officials of the day tried to trap Jesus in his teaching, he astonished them with his answer: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17). Thus Jesus teaches the appropriate submission to government that helps ensure social well-being while also indicating, more deeply, that God’s kingdom transcends earthly kingdoms, and that the Christian’s deepest loyalty must be to God.

The Global Message of Mark for Today

What then is the global message of Mark’s Gospel today? Clearly the kingdom of God has come near in Jesus’ ministry of word and deed. Clearly Jesus calls all who believe in him and call him Lord to “proclaim the gospel of God” and to demonstrate the fruit of the gospel in all of life. “If anyone would come after me,” Jesus said, “let him deny himself and take up his cross and follow me” (Mark 8:34). If Christ is the Lord of life, he must be the Lord of all of life. The first great commandment, Jesus said, is, “‘You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself’” (12:29–31).

It is not a matter of either/or. If we truly love the Lord with all our heart, we will love our neighbor as ourself. Thus the grave questions that face the global church are at the heart of our calling as Christians—not only to bring the gospel to every corner of the earth but also to care for orphans and widows; to uphold the dignity of each individual; to defend the sanctity of every life; to feed the hungry; to relieve poverty; to work for justice; and to care for the creation that God has entrusted to us.

We do these things because Christ is Lord of all. But we also do them knowing that we can do nothing in our own strength (John 15:5). So we look to Christ as our strength and our salvation. We trust in his death and resurrection for the forgiveness of our sins and for our redemption. And we look to the day when he will come “with great power and glory” to gather his own “from the four winds, from the ends of the earth” to establish his eternal kingdom (Mark 13:26–27).

Mark Fact #12: The Sadducees

Fact: The Sadducees

The Sadducees were a small but powerful group of Jewish leaders who did not believe in the resurrection (12:18). This may have been because of their emphasis on the Pentateuch (Genesis–Deuteronomy), which does not seem to explicitly mention the resurrection. But Jesus showed them that the idea of resurrection can, in fact, be found in the Pentateuch (Mark 12:26–27).

Jerusalem at the Time of Jesus

Jerusalem at the Time of Jesus

By the time of Jesus, Jerusalem had grown from a modest military fortress to a world-class city with a newly renovated temple that rivaled nearly any in the ancient world. Public pools were fed by the Gihon Spring and by two aqueducts that brought water to the city from as far as 7 miles (11 km) away. The towns of Bethphage and Bethany were located on the eastern slopes of the Mount of Olives, which lay to the east of Jerusalem. See also Jerusalem in the Time of Jesus, pp. 1364–1365.

Jerusalem at the Time of Jesus

The Parables of Jesus

The Parables of Jesus

Parable Matthew Mark Luke
The Purpose of the Parables 13:10–17 4:10–12 8:9–10
The Sower 13:1–9, 18–23 4:1–9, 13–20 8:4–8, 11–15
The Weeds 13:24–30, 36–43 4:26–29
The Mustard Seed 13:31–32 4:30–32 13:18–19
The Leaven 13:33 13:20–21
The Hidden Treasure 13:44
The Pearl of Great Value 13:45–46
The Net 13:47–50
The Lost Sheep 18:10–14 15:3–7
The Unforgiving Servant 18:23–35
The Two Sons 21:28–32
The Tenants 21:33–44 12:1–11 20:9–18
The Wedding Feast 22:1–14 14:16–24
The Ten Virgins 25:1–13
The Talents 25:14–30 19:11–27
The Good Samaritan 10:29–37
The Rich Fool 12:16–21
The Barren Fig Tree 13:6–9
The Wedding Feast 14:7–11
The Lost Coin 15:8–10
The Prodigal Son 15:11–32
The Dishonest Manager 16:1–9
The Rich Man and Lazarus 16:19–31
The Persistent Widow 18:1–8
The Pharisee and the Tax Collector 18:9–14
Harmony of the Events of Holy Week

Harmony of the Events of Holy Week

Day Event Matthew Mark Luke John
Friday/Saturday Jesus arrives in Bethany       12:1
Mary anoints Jesus       12:2–8
Crowd comes to see Jesus       12:9–11
Sunday Triumphal entry into Jerusalem 21:1–11 11:1–10 19:28–44 12:12–18
Some Greeks seek Jesus       12:20–36
Jesus weeps over Jerusalem     19:41  
Enters temple   11:11    
Returns to Bethany 21:17 11:11    
Monday Jesus curses the fig tree 21:18–19 11:12–14    
Clears the temple 21:12–13 11:15–17 19:45–46  
Returns to Bethany with the Twelve   11:19    
Tuesday Disciples see the withered fig tree on the return to Jerusalem 21:20–22 11:20–21    
Temple controversies in Jerusalem 21:23–23:39 11:27–12:44 20:1–21:4  
Olivet Discourse on the return to Bethany 24:1–25:46 13:1–37 21:5–36  
Wednesday Jesus continues daily teaching in the temple     21:37–38  
Sanhedrin plots to kill Jesus 26:3–5 14:1–2 22:1–2  
Wednesday/Thursday Preparations for the Passover 26:17–19 14:12–16 22:7–13  
Thursday Passover meal/Last Supper 26:20–35 14:17–26 22:14–30  
Upper Room Discourse       13:1–17:26
Jesus prays in Gethsemane 26:36–46 14:32–42 22:39–46  
Friday Betrayal and arrest (after midnight?) 26:47–56 14:43–52 22:47–53 18:2–12
Jewish trial:        
   —before Annas       18:13–24
   —before Caiaphas and part of the Sanhedrin 26:57–75 14:53–72 22:54–65 18:19–24
   —before full Sanhedrin (after sunrise?) 27:1–2 15:1 22:66–71  
Roman trials:        
   —before Pilate 27:2–14 15:2–5 23:1–5  
   —before Herod     23:6–12  
   —before Pilate 27:15–26 15:6–15 23:13–25 18:28–19:16
Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) 27:27–54 15:16–39 23:26–49 19:16–37
Burial (evening) 27:57–61 15:42–47 23:50–54 19:38–42
Sunday Empty-tomb witnesses 28:1–8 16:1–8 24:1–12  
Resurrection appearances 28:9–20 16:9–20 24:13–53 20:1–21:25
Mary, Sister of Lazarus

Mary, Sister of Lazarus

Mary, along with her sister Martha and her brother Lazarus, was a close friend of Jesus. Mary was intensely devoted to Jesus, choosing to sit at his feet and listen to his teaching while Martha struggled to be a good hostess (see Luke 10:38-42). Martha was annoyed that Mary didn’t help her, but Jesus praised Mary’s decision, saying that it demonstrated her desire for close fellowship with the Lord. On another occasion Mary was scolded by the disciples, who were indignant that she anointed Jesus with costly ointment rather than selling it and giving the money to the poor. Again, Jesus defended Mary’s actions of humility and devotion. (John 12:3)

Study Notes

Mark 11:28–33 by what authority. The question relates to the cleansing of the temple (vv. 15–19) but also to Jesus’ healing and teaching throughout his ministry, since he is neither a recognized priest nor an official interpreter of the law. Was the baptism of John from heaven or from man? This confession of ignorance by Jesus’ opponents demonstrates that they have no basis on which to judge his ministry.

Study Notes

Mark 12:1 vineyard, fence, tower. The landlord goes to great expense, so he is justified in expecting a share in the profit.

Study Notes

Mark 12:3–5 The landlord’s servants are increasingly mistreated: they are beaten, struck . . . on the head, and killed. The repetition of these events (and so with many others) reinforces the injustice. While Israel might have borne fruit, the leaders of Israel have prevented the fruit from being given to God.

Study Notes

Mark 12:6 The tenants’ attitude toward the landlord will be directly reflected in their respect, or lack of it, for his beloved son, who represents Jesus (1:11; 9:7).

Study Notes

Mark 12:7 kill. They may be assuming that the heir’s arrival means the landlord has died.

Study Notes

Mark 12:9 give the vineyard to others. Israel (and the Son sent to her) belongs to God. Israel’s leaders disrespect the possessions of God (11:27–12:12) and thus incur the judgment of God.

Study Notes

Mark 12:10 In Jesus’ day, Ps. 118:22–23 was seen as messianic (see Acts 4:11). Jesus’ opponents can thus understand that the “stone” refers to the Messiah. Builders refers to the leaders of Israel. Rejected echoes the theme of the persecution of the prophets of God (Neh. 9:9–35; Acts 7:1–53). The new Israel (faithful Israel) will accept the Son as the rightful messenger, heir, and cornerstone of the messianic kingdom (Jer. 31:26; Zech. 4:7).

Study Notes
See chart See chart
The Parables of Jesus

The Parables of Jesus

Parable Matthew Mark Luke
The Purpose of the Parables 13:10–17 4:10–12 8:9–10
The Sower 13:1–9, 18–23 4:1–9, 13–20 8:4–8, 11–15
The Weeds 13:24–30, 36–43 4:26–29
The Mustard Seed 13:31–32 4:30–32 13:18–19
The Leaven 13:33 13:20–21
The Hidden Treasure 13:44
The Pearl of Great Value 13:45–46
The Net 13:47–50
The Lost Sheep 18:10–14 15:3–7
The Unforgiving Servant 18:23–35
The Two Sons 21:28–32
The Tenants 21:33–44 12:1–11 20:9–18
The Wedding Feast 22:1–14 14:16–24
The Ten Virgins 25:1–13
The Talents 25:14–30 19:11–27
The Good Samaritan 10:29–37
The Rich Fool 12:16–21
The Barren Fig Tree 13:6–9
The Wedding Feast 14:7–11
The Lost Coin 15:8–10
The Prodigal Son 15:11–32
The Dishonest Manager 16:1–9
The Rich Man and Lazarus 16:19–31
The Persistent Widow 18:1–8
The Pharisee and the Tax Collector 18:9–14
Study Notes

Mark 12:1–12 This parable of judgment is addressed primarily to the religious leaders of Israel (vv. 1, 12). Disputes between absentee landlords, their representatives (a servant), and tenants were common in Israel (vv. 3–5). The vineyard is a well-known symbol for Israel (Neh. 9:16–37; Isa. 5:1–5).

Study Notes

Mark 12:13 The Pharisees and Herodians collaborate against Jesus (see notes on 3:6; Matt. 22:16).

Study Notes

Mark 12:14 Is it lawful to pay taxes? Refusing to pay taxes to Rome would seem to entail rebellion against Caesar. But a willingness to pay taxes would seem to compromise devotion to God. On the relationship between church and state, see note on Matt. 22:21.

Study Notes

Mark 12:16 The likeness and inscription on the denarius represent the person of Caesar and his authority (see note on Matt. 22:19). Simply by having the coin, Jesus’ opponents show that they already participate in the Roman social order.

Study Notes

Mark 12:17 the things that are Caesar’s . . . the things that are God’s. See notes on Matt. 22:21; Luke 20:25. Jesus does not discuss the question of whether the current Roman government is just or unjust, but he does imply that it is right to pay taxes to Caesar. God’s kingdom, however, transcends all of these “things.”

Study Notes
Mark Fact #12: The Sadducees

Fact: The Sadducees

The Sadducees were a small but powerful group of Jewish leaders who did not believe in the resurrection (12:18). This may have been because of their emphasis on the Pentateuch (Genesis–Deuteronomy), which does not seem to explicitly mention the resurrection. But Jesus showed them that the idea of resurrection can, in fact, be found in the Pentateuch (Mark 12:26–27).

Study Notes

Mark 12:18–23 The Sadducees, who reject any belief in the resurrection of the dead, try to show how such a belief would be in conflict with the law about levirate marriage (Deut. 25:5–6; see note on Matt. 22:24). How, they ask, can one woman be married to seven men in heaven?

Study Notes

Mark 12:25 The Sadducees falsely assume there will be marriage in heaven. Interpersonal relationships in heaven are similar to the relationships of angels (whose existence the Sadducees deny; see Acts 23:8). On the nature of human relationships in heaven, see note on Matt. 22:29–30.

Study Notes

Mark 12:26–27 The Lord is a covenant-keeping God, keeping his covenants with Abraham . . . Isaac, and . . . Jacob. And he is the God of the living. Abraham therefore continues to exist and to enjoy the blessings of God’s covenant (see Rom. 8:35–39), and hence will also be raised from the dead.

Mark Fact #12: The Sadducees

Fact: The Sadducees

The Sadducees were a small but powerful group of Jewish leaders who did not believe in the resurrection (12:18). This may have been because of their emphasis on the Pentateuch (Genesis–Deuteronomy), which does not seem to explicitly mention the resurrection. But Jesus showed them that the idea of resurrection can, in fact, be found in the Pentateuch (Mark 12:26–27).

Bonus: Holy Week: Mark 11:27 - 12:27

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Dive Deeper | Mark 11:27–12:27

In fourteen sentences, Jesus weaves together a story involving a landlord-tenant dispute, a murder conspiracy, and an architecture analogy. This story is marked by extremes—extreme hostility from the tenants and extreme patience from the owner. It makes no sense to us how the vineyard owner would tolerate the repeated offenses against him, but it's equally unbelievable that God still loves us in spite of our rebellion.

God and the vineyard owner show patience in the same way: by sending the son (1 John 4:10). The son in the parable was different from the servants because, unlike the servants, the son would eventually inherit the vineyard. There was equality between the son and the vineyard owner. In the same way, Jesus is different from every prophet sent before Him because, unlike everyone else, Jesus has equality with the Father. Jesus is how we have access to the inheritance of God (Ephesians 1:11-14).

There is also a Psalms reference at the end of the story, where Jesus talks about a rejected stone becoming the cornerstone (Mark 12:10-11). On the surface, we can see Jesus' point: the religious leaders wrongfully rejected Him as the Messiah. But there's also another angle to this, which is the fact that a cornerstone is what connects two perpendicular walls in a building. Without the cornerstone, the building collapses.

Jesus called Himself the cornerstone because He is the One who connects together both Jews and Gentiles in God's family. In the Old Testament, God's people—Israel—came from a specific lineage, but now, everyone has the opportunity to be a child of God. This is only because Jesus, having equality with God, left the glory of heaven, lived a sinless life, died, and rose from the grave so that we can share in His inheritance (see Philippians 2:6-11).

This month's memory verse

but God shows his love for us in that while we were still sinners, Christ died for us.

– Romans 5:8

Discussion Questions

1. In what ways have I rebelled against God?

2. How has God shown patience toward me despite my rebellion?

3. What are the areas in which I don't trust Jesus to be the cornerstone? Are there parts of my life that I want to build on my own?

Respond to Today's Passage

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MS

Michael Scaman

Isaiah opens with similar words as the Song of Moses Isaiah 1:2 Hear, O heavens, and give ear, O earth; for the Lord has spoken: “Children have I reared and brought up, but they have rebelled against me." After calling heaven and earth as if to a court room God lays out the charges against Israel and suggests they try to settle before judgement. The final indictment in Isaiah 5 is a big part of the parable of the vineyard. The the judge steps in and he is glorious in Isiaah 6. Not the end of the story since in chapter 40 on, it turns form a judicial summons to a song of redpemption one being: Isaiah 44:23: "Sing, O heavens, for the LORD has done it; shout, O depths of the earth; break forth into singing, O mountains, O forest, and every tree in it! For the LORD has redeemed Jacob, and will be glorified in Israel."
MS

Michael Scaman

How about a song on that as if by Mahalia Jackson Title: Redeemed in Glory: A Heavenly Anthem as if by Mahalia Jackson Verse 1) Hear, O heavens, and give ear, O earth, For the Lord has spoken, proclaim His worth. Children raised in love, yet rebelled against His name, Lost in darkness, seeking to find their way. (Chorus) Sing, O heavens, let your voices rise, Shout, O depths of the earth, lift to the skies. Break forth into singing, let every heart rejoice, For the Lord has redeemed us, let us lift our voice. (Verse 2) In the courtroom of creation, the Judge stands tall, Laying out His charges, pleading with all. Yet in His mercy, He calls us to come near, To settle our differences, to cast away fear. (Chorus) Sing, O heavens, let your voices rise, Shout, O depths of the earth, lift to the skies. Break forth into singing, let every heart rejoice, For the Lord has redeemed us, let us lift our voice. (Bridge) From the vineyard of His love, the grapes now grow, Yet in the harvest, bitterness did show. Still, the Judge steps in, with grace unending, In His glory, redemption's song ascending. (Chorus) Sing, O heavens, let your voices rise, Shout, O depths of the earth, lift to the skies. Break forth into singing, let every heart rejoice, For the Lord has redeemed us, let us lift our voice. (Outro) Sing, O heavens, sing! Shout, O earth, let your praises ring! For the Lord has redeemed us, let us lift our voice, In His glory and His grace, let us all rejoice.
GJ

greg jones

Good morning Rowe. I love how in your first two paragraphs you narrate Jesus’ parable. “There is also a Psalms reference at the end of the story, where Jesus talks about a rejected stone becoming the cornerstone (Mark 12:10-11). On the surface, we can see Jesus' point: the religious leaders wrongfully rejected Him as the Messiah.” I agree, Jesus is being critical of the religious leaders. To understand the context of the times a little better it’s helpful to note that Jesus is not the only one at the time who is critical of the religious leaders. Rome has given them the job of keeping the peace in Jerusalem. In a few years they will fail at keeping that peace and the temple will be destroyed by the Romans and the Temple sacrifice worship of God will end. So I think in this moment in Mark’s gospel this is intended as more of a Jewish in house/temple argument. Then from a later perspective it becomes known as more of a Gentiles becoming Christians type of statement to us. “Jesus called Himself the cornerstone because He is the One who connects together both Jews and Gentiles in God's family. In the Old Testament, God's people—Israel—came from a specific lineage, but now, everyone has the opportunity to be a child of God.” So others/Gentiles entering into the family of God is actually an old idea that comes out of the OT. A specific place we see it is in Isaiah 56. Let not the foreigner who has joined himself to the Lord say, “The Lord will surely separate me from his people”; Isaiah 56:3 “And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.” Isaiah 56:6-7 Jesus being the cornerstone of a metaphorical new house that connects Jews and Gentiles-yes he certainly becomes that. For a lot of my life, because I didn’t put much thought into it and my church didn’t teach it, I figured Jesus’ first followers went to bed Saturday night after the crucifixion as Jews and woke up Sunday morning as Christians. It didn’t quite happen like that. I fill like I hear more broadly what is being said in NT Bible conversations having a better understanding of the times and how Christianity grow out of Judaism to become it’s own religion through a gradual process that took many years. A second note. “But there's also another angle to this, which is the fact that a cornerstone is what connects two perpendicular walls in a building.” Not sure if that was an intentional pun but it’s a good one. :-) Great deeper dive this morning really enjoyed it. Thank you.
MS

Michael Sisson

Re: Mk 12:7 Mark 12:7 (NASB1995) “But those vine-growers said to one another, ‘This is the heir; >>>come, let us kill him<<<, and the inheritance will be ours!’ The LXX uses the same Greek phrase in Gen 37:20. Thus, Yeshua seems to be drawing a comparison of Himself with Joseph son Jacob.
AL

Amy Lowther

1. One rebellion of God I did was when I was searching for my birth parents. It was the infamous rebellion. Everything was going well and I began making choices without God because “I had everything under control”. 2. Without God, things went wrong and I did not achieve my goals. God was patient with me to learn He helps me in ALL circumstances. 3. None, but there is always a temptation to build parts of my life on my own. Rowe - Thank you sharing your ideas. I agree with you, “it's equally unbelievable that God still loves us in spite of our rebellion”. He really does!