Mark 12:37
David therefore himself calls him Lord; and from where is he then his son? And the common people heard him gladly.
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EXPOSITORY (ENGLISH BIBLE)
(37) And the common people.—Better, the great body of the people. Stress is laid on the multitude, not on the social condition, of those who thus heard gladly.

12:35-40 When we attend to what the Scriptures declare, as to the person and offices of Christ, we shall be led to confess him as our Lord and God; to obey him as our exalted Redeemer. If the common people hear these things gladly, while the learned and distinguished oppose, the former are happy, and the latter to be pitied. And as sin, disguised with a show of piety, is double iniquity, so its doom will be doubly heavy.The common people heard him gladly - The success of the Saviour in his preaching was chiefly among the common or the poorer class of people. The rich and the mighty were too proud to listen to his instructions. So it is still. The main success of the gospel is there, and there it pours down its chief blessings. This is not the fault of "the gospel." It would bless the rich and the mighty as well as the poor, if they came with like humble hearts. God knows no distinctions of men in conferring his favors; and wherever there is a poor, contrite, and humble spirit - be it clothed in rags or in purple - be it on a throne or on a dunghill - there he confers the blessings of salvation. 37. David therefore himself calleth him Lord; and whence is he then his son?—There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom—of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects—furnish the only key to this puzzle.

And the common people—the immense crowd.

heard him gladly—"And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions" (Mt 22:46).

The Scribes Denounced (Mr 12:38-40).

See Poole on "Mark 12:35" David therefore himself calleth him Lord,.... David, whose son you say the Messiah is, speaks of him as one superior to himself; as Lord, and as his Lord:

whence is he then his son? from what passage of Scripture does it appear, that he is his son? and how can these two different characters of him, be made to agree in him? Our Lord meant by this, to observe to them, that the Messiah was God, as well as man; that he was not merely the son of David, as was commonly received, or a mere man, but that he had a superior nature, in which he was David's Lord, and even Lord of all. This is a Talmudic way of speaking, frequently used when a proof from Scripture, or reason, is demanded to support any opinion or article of faith; as, , "from whence is this opinion" (z)? what proof is there of it? And again it is said (a), , "from whence" is the proof of the resurrection of the dead out of the law? It is said, Exodus 6:4, "and I have also established", &c. Sometimes it is expressed thus (b), , "from whence do we know that it is so?" And sometimes the word is doubled (c); says, R. Simeon ben Lekish, there is an intimation out of the law, concerning that which is torn, , "from whence? from whence?" Exodus 22:31, "Neither shall ye eat any flesh that is torn", &c. But the Scribes produced neither Scripture nor reason to support their assertion, though it was true; because they could not reconcile it with the passage cited by Christ.

And the common people; or the "whole multitude", as the Syriac and Persic versions render it; or a "great multitude", as the Vulgate Latin, and Arabic versions; or "all the people", as the Ethiopic; all but the Scribes and Pharisees, the populace in general,

heard him gladly; with great pleasure and satisfaction, observing that his doctrine was superior to that of any of the sects among them; particularly his reasoning about the Messiah, was listened to with great attention, and who, no doubt, could gladly have heard how these things could be reconciled; but we read not that any answer was returned to our Lord's queries, either by himself or any other.

(z) T. Bab. Yebamot, fol. 54. 2.((a) T. Bab. Sanhedrin, fol. 90. 2.((b) T. Bab. Nazir, fol. 5. 1.((c) T. Bab. Cholin, fol. 42. 1.

David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.
EXEGETICAL (ORIGINAL LANGUAGES)
Mark 12:37. καὶ ὁ πολὺς ὄχλος, etc.: this remark about the large crowd which had been witness to these encounters, as it stands in our N. T. at end of Mark 12:37, seems to refer merely to the closing scene of the conflict. Probably the evangelist meant the reflection to apply to the whole = the masses enjoyed Christ’s victory over the classes, who one after the other measured their wits against His. The remark is true to the life. The people gladly hear one who speaks felicitously, refutes easily, and escapes dexterously from the hands of designing men. (ὡς ἡδέως διαλεγομένου, καὶ εὐχερῶς αὐτοὺς ἀνατρέποντος, καὶ ὡς αὐτὸς ἀπηλλαγμένος τῆς βασκανίας—Euthy. Zig.)37. whence is he then his son?] Abraham had never called Isaac or Jacob or any of his descendants his lord. Why then had David done so? There could be but one answer: “Because that Son would be David’s Son as regarded human birth, his Lord as regarded His Divine Nature.” This answer, however, the Pharisees declined to make, not through ignorance, but through unbelief in our Lord’s Messianic claims.

the common people] Rather, the great multitude. “And moche cumpany gladli herde him.” Wyclif. This fact is peculiar to St Mark, and implies that they listened to Him gladly, not merely in the general sense, but with special reference to His Divine dignity as the Messiah.Mark 12:37. Πολὺς) The people, who were many [But Engl. Vers., “The common people.”]The common people (ὁ πολὺς ὄχλος)

Not indicating a social distinction, but the great mass of the people: the crowd at large.

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