False Leaders
Jesus exposes the Scribes and their lack of Bible knowledge in front of the people.
Introduction
ἡγέομαι 1aor. ἡγησάμην; pf. ἥγημαι; (1) in the NT, as a present participle related to ἡγεμών (leading, governing) (AC 15:22); participle as a substantive ὁ ἡγούμενος the leader (AC 14:12); plural οἱ ἡγούμενοι the (community) leaders (HE 13:7); (2) as making a decision after weighing the facts or circumstances consider, think, have an opinion (JA 1:2); regard, esteem with a double accusative (PH 2:3)
πρῶτος, η, ον I. adjectivally first of several; (1) of time; (a) in comparison of past and present earlier, first, former (RV 2:5); (b) in antithesis between the beginning and the end first, before anything else (RV 1:17), opposite ἔσχατος (last, final); (2) of rank and value first (of all), foremost, chief, most important of all; (a) of things (MT 22:38); (b) substantivally, of persons οἱ πρῶτοι the leading men, the most important persons (MK 6:21); (3) of number or sequence first (MT 21:28; HE 10:9); (4) spatially front; substantivally ἡ πρώτη the outer (tent) (HE 9:2, 6, 8); II. substantivally, neuter singular πρῶτον as an adverb; (1) of time at first, to begin with, (for) the first time (RO 1:16); before, earlier (JN 15:18); (2) of priority or value first of all (MT 5:24); of degree above all, especially, in the first place (MT 6:33)
ἡγέομαι 1aor. ἡγησάμην; pf. ἥγημαι; (1) in the NT, as a present participle related to ἡγεμών (leading, governing) (AC 15:22); participle as a substantive ὁ ἡγούμενος the leader (AC 14:12); plural οἱ ἡγούμενοι the (community) leaders (HE 13:7); (2) as making a decision after weighing the facts or circumstances consider, think, have an opinion (JA 1:2); regard, esteem with a double accusative (PH 2:3)
Body
Public Embarrassment
v.41
v.42
For our own part, we are content to rest the Messianic interpretation on the obvious and natural meaning of the words taken in connection with the general teaching of the Old Testament about the Messiah, on the undoubted interpretation of the ancient Jewish Synagogue, on the authority of Christ, and on the testimony of History.
Abraham’s servant repeatedly called his master by it in Gen 24. The pharaoh of Egypt was called by this title (Gen 40:1), as well as Joseph his “vizier” (Gen 42:10). Ruth used it of Boaz before they were married (2:13). Hannah addressed Eli the priest by this term (I Sam 1:15). Saul’s servants called him by the title as well (I Sam 16:16). Likewise, officers less than the king, such as Joab, had this appellation (II Sam 11:9). In I Kgs 16:24 there is the unique reading “Shemer, ‘owner’ of the hill, Samaria.” The prophet Elijah bore the title “lord” (I Kgs 18:7). However, there are numerous passages, particularly in Psalms, where these forms, which are the only ones to apply to men, refer to God. Exodus 34:23 combines “the Lord, YHWH. the God of Israel” (hāʾādōn yhwhʾĕlōhê yisrāʾēl). Deuteronomy 10:17 uses both the singular and plural in the construction “Lord of lords” (ʾădōnê hāʾădōnîm; cf. Ps 136:3). In Ps 8:1 [H 2] God has the title “YHWH our Lord” (yhwh ʾădōnênû). The Messiah bears this title in Ps 110:1.
v.43
v.44
But we should greatly err if we thought that, in calling the attention of His hearers to this apparent contradiction about the Christ, the Lord only intended to show the utter incompetence of the Pharisees to teach the higher truths of the Old Testament. Such, indeed, was the case—and they felt it in His Presence. But far beyond this, as in the proof which He gave for the Resurrection, and in the view which He presented of the great commandment, the Lord would point to the grand harmonious unity of Revelation. Viewed separately, the two statements, that Messiah was David’s Son, and that David owned Him Lord, would seem incompatible. But in their combination in the Person of the Christ, how harmonious and how full of teaching—to Israel of old, and to all men—concerning the nature of Christ’s Kingdom and of His Work!
Public Warning
v.45
12:41 καθίσας κατέναντι τοῦ γαζοφυλακίου {B}
The reading that best explains the origin of the others is preserved in א L Δ 892 ita, al. Copyists were more likely to insert the words ὁ Ἰησοῦς in order to identify the subject than to delete them. Elsewhere Mark uses κατέναντι (11:2; 13:3), but never ἀπέναντι. Those responsible for W Θ f f 28 565 al obviously thought that it was more appropriate for Jesus to stand (ἑστώς) than to sit in the temple.
v.46
46 “Beware of the scribes, awho like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets,
6 And Jesus said to them, “Watch out and abeware of the 1leaven of the bPharisees and Sadducees.”
v.47
47 who devour widows’ houses, and for appearance’s sake offer long prayers. These will receive greater condemnation.”