Mark 12:11

Mar 12:11 . παρὰ κυρίου , etc., from or through the Lord it (the rejected stone) became this very thing ( αὕτη ), viz. , the head of the corner κεφαλὴ γωνίας .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(11) This was the Lord’s doing.—Better, This was from the Lord. The pronoun in the Greek is in the feminine, agreeing with the “head of the corner.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And they send unto him,.... That is, the chief priests, Scribes, and elders, who had been with Jesus in the temple, and were silenced by his reasonings, and provoked by his parables; and therefore left him, and went together to consult what methods they should take to get him into their hands, and be revenged on him; the result of which was, they send to him

certain of the Pharisees. The Syriac and Persic versions read "Scribes", who were the more skillful and learned part of that body of men, and scrupled paying tribute to Caesar, he being an Heathen prince, and they the Lord's free people:

and of the Herodians; who were, as the Syriac and Persic versions read, "of the household of Herod"; his servants and courtiers, and consequently in the interest of Caesar, under whom Herod held his government, and must be for paying tribute to him: these two parties of such different sentiments, they sent to him,

to catch him in his words; or "in word", or discourse; either with their word, the question they should put to him, or with his word, the answer he should return: and so the Ethiopic version supplies it, reading it, "with his own word"; they thought they should unavoidably catch him, one way or other; just as a prey is hunted, and taken in a net or snare, as the word used signifies: for if he declared against giving tribute to Caesar, the Herodians would have whereof to accuse him, and the Pharisees would be witnesses against him; and if he should be for it, the latter would expose him among the people, as an enemy to their civil liberties, and one that was for subjecting them to the Roman yoke, and consequently could not be the Messiah and deliverer they expected; See Gill on Mat 22:16.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Lord’s

Jehovah. vs. Mar 10:10; Mar 10:11; Psa 118:22; Psa 118:23

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

11. παρὰ κυρίου ἐφένετο αὕτη. Either From Jehovah this corner-stone came, or From Jehovah this came to pass = This was from the Lord (R.V.). In the latter case αὕτη is a Hebraism, αὕτη = “this thing.” Cf. οὐκ ἐγένετο ὡς αὕτη (Jdg 19:30); αὑ γέγονεν τοιαύτη (1Sa 4:7); αὕτη με παρεκάλεσεν (Psa 119:50), where τὸν λόγον σου precedes. But there is no other instance of this Hebraistic fem. in N.T. For the constr. cf. Mar 12:2, Mar 14:43; Joh 1:6.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11. παρὰ κυρίου ἐγενέτο αὕτη—this (corner stone) came from the Lord. αὕτη evidently refers to κεφαλὴν γωνίας. In the original, the feminine is used, but obviously according to Hebrew usage, for the neuter, referring to the event itself as ordered by Jehovah. But the use of the fem. to translate this Heb. fem. is quite without precedent in the N.T., and is unnecessary here, as we have a grammatical reference to the fem. κεφαλήν. The meaning is “This corner stone came from the Lord, and is wonderful in our eyes.”

This use of the passage from the Ps. by Jesus is a very good illustration of the Messianic application of O.T. writings. There can be no doubt from the context that the historical reference is to the people of Israel. But what is said of Israel was a common and proverbial happening, that might come true of any one whose being contained within itself the promise of better things than belonged to his start in life, and is especially true of the truly religious person or nation. Cf. the parable of the mustard seed, and Isa_53. As a principle, therefore, it would apply especially to the Messiah. The question, whether Jesus used the passage according to a common view of his time as directly Messianic, or only as a statement of this principle, depends on our view of him. It seems to be a rational inference, from what we know of Jesus, that he had derived his idea of the Messianic office partly from the O.T., and that that idea is possible only with a rational treatment of the O.T., while the current view of his time would be derived from a literalistic and irrational treatment of it. And in general, we know that he so far transcended his age as to take a spiritual view of the O.T., and there is no reason to suppose that this would not include the rational treatment of a passage like this. That is, Jesus would see in it not a direct reference to himself, but only the statement of a principle applicable to himself.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The Lord 's doing [παρα κυριου] . Lit., from the Lord.

13 - 17. Compare Mt 22:15 - 22.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.