Mark 12:6
in Mark 12Finally, having one beloved son, he sent him to them. ‘They will respect my son,’ he said.
BSB
The same verse in ASV and KJV ▾
ASV
He had yet one, a beloved son: he sent him last unto them, saying, They will reverence my son.
KJV
Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.
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This verse in Mark 12
Commentary
13 notes on this verseOr, the hedge is the law, which prohibited their mingling with strangers. There follows, And went into a far country. Or else, By the first servant, understand the prophets who lived about the time of Elias, (2 Chron. 18:23.) for Zedekiah the false prophet beat Micaiah; and by the second servant whom they wounded in the head, that is, evil entreated, we may understand the prophets who lived about the time of Hosea and Isaiah; but by the third servant understand the prophets who flourished about the time of Daniel and Ezekiel.
This site's exposition
his wellbeloved
on Mark 12:6-8
Having yet therefore one son, his wellbeloved, the owner sends him last, the same word spoken over Jesus at his baptism now placed in his own parable of himself. They will reverence my son, said in hope, meets instead a calculated plot, come, let us kill him, and the inheritance shall be ours, greed dressed as strategy. They cast him out of the vineyard before killing him, and the bench hears in that detail the crucifixion still to come, carried out beyond Jerusalem's walls.
The record, by era
The Church Fathers1 voice
Matthew and Mark say: "He sent his only son, saying 'they will respect my son.' " Luke sounds as though the outcome is in doubt, as though he did not know without doubt. But in Matthew and Mark he says: "they will respect my son," that is, it is declared that respect will be shown. God can neither be in doubt, nor can he be deceived. For one can only be in doubt who is ignorant of the future. One is deceived who has predicted one thing while another happened.
The Medieval Church4 voices
The vineyard signifies the Jewish people, which the Lord planted: "Protect," it is said, "that which Thy right hand hath planted" (Ps. 79:16), and Moses says: "Bring him in and plant him in the mountain of Thine inheritance" (Ex. 15:17). By the "hedge" is understood …
The well-beloved son and the last is the Only-begotten; and in that He says, They will reverence my son, He speaks in irony.
Therefore, still having one beloved son, he sent him to them last, saying: They will respect my son. What he said: They will respect my son, does not come from ignorance. For what does the head of the household not know, who is understood as …
(ubi sup.) Or else, this is not said in ignorance, but God is said to doubt, that freedom of will may be left to man.
6 more voices on this verse
The Puritans and the Awakening2 voices
); " They will reverence my son, and, in reverence to him, will pay their rent." But, instead of reverencing him because he was the son and heir, they therefore hated him,
quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens
Having yet therefore one son, his well beloved,....
The Nineteenth Century4 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
The verses before us contain a historical parable. The history of the Jewish nation, from the day that Israel left Egypt down to the time of the destruction of Jerusalem, is here set before us as in a mirror. Under the figure of the vineyard and the husbandmen, the Lord Jesus tells the story of God's dealings with His people for fifteen hundred years. Let us study it attentively, and apply it to ourselves. Let us observe, in the first place, God's special kindness to the Jewish Church and nation . He gave to them peculiar privileges.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition) (1857)
proposed
The verses before us contain a historical parable. The history of the Jewish nation, from the day that Israel left Egypt down to the time of the destruction of Jerusalem, is here set before us as in a mirror. Under the figure of the vineyard and the husbandmen, the Lord Jesus tells the story of God's dealings with His people for fifteen hundred years. Let us study it attentively, and apply it to ourselves. Let us observe, in the first place, God's special kindness to the Jewish Church and nation . He gave to them peculiar privileges. He dealt with them as a man deals with a piece of land which he separates and hedges in for "a vineyard." He gave them good laws and ordinances. He planted them in a goodly land, and cast out seven nations before them. He passed by greater and mightier nations to show them favor. He let alone Egypt, and Assyria, and Greece, and Rome, and showered down mercies on a few million people in Palestine. The vineyard of the Lord was the house of Israel. No family under heaven ever received so many signal and distinguishing privileges as the family of Abraham. And we too, who live in Great Britain, can we say that we have received no special mercies from God? We cannot say so. Why are we not a heathen country, like China? Why are we not a land of idolaters, like Hindostan? We owe it all to the distinguishing favor of God. It is not for our goodness and worthiness, but of God's free grace, that England is what England is among the nations of the earth. Let us be thankful for our mercies, and know the hand from which they come. Let us not be high-minded, but humble, lest we provoke God to take our mercies away. If Israel had peculiar national privileges, so also has England. Let Englishmen mark this well, and take heed lest that which happened to Israel should happen also to them.
BROTHERS AND SISTERS, you know the story of God's dealing with Israel and Israel's dealing with God. The Lord chose their fathers, Abraham, Isaac and Jacob. He made them a race separated unto Himself; He brought them out of Egypt from under the iron yoke; He led them through the Red Sea; He fed them for 40 years in the wilderness. He led them about and tutored them, even as a man teaches His son.
BROTHERS AND SISTERS, you know the story of God's dealing with Israel and Israel's dealing with God. The Lord chose their fathers, Abraham, Isaac and Jacob. He made them a race separated unto Himself; He brought them out of Egypt from under the iron yoke; He led them through the Red Sea; He fed them for 40 years in the wilderness. He led them about and tutored them, even as a man teaches His son. In due time He brought them into the land which flows with milk and honey and He put them under a dispensation eminently gentle and full of tenderness where, as a nation, they might enjoy unbroken prosperity, "sitting every man under his vine and under his fig tree, none making them afraid." All that He required of them was that He should be their God and that they should put no idols in His place, but should obey His statutes. Alas, from the first, they copied the nations among whom they dwelt—they set up the gods of Egypt when they were in the wilderness and, in Canaan, they went astray after the polluted deities of the nations. They worshipped defiled gods with obscene rites—they even passed their children through the fire to Moloch—and did horrible things which angered the Most High. In His long-suffering, He sent them Prophets one after another—Prophets who received unworthy treatment at their hands whenever they rebuked their sins. The Prophets were derided, persecuted and even slain with the sword. God, in great patience, sent them more of His messengers, some of them grandly eloquent, like Isaiah and Ezekiel; others of them full of tears, like Jeremiah, or clothed with dignity, like Daniel. They warned the people and ceased not to plead with them, whether they would hear or whether they would forbear. Cruel treatment awaited many of the servants of the Lord—they were stoned, they were sawn asunder.
The words behind it
16 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἔτι | eti | Yet | G2089 → | 140 times |
| ἕνα | hena | one | G1520 → | 343 times |
| εἶχεν | eichen | did have | G2192 → | 707 times |
| υἱὸν | huion | son | G5207 → | 377 times |
| ἀγαπητόν | agapeton | beloved | G27 → | 61 times |
| ἀπέστειλεν | apesteilen | he sent | G649 → | 132 times |
| αὐτὸν | auton | him | G846 → | 5565 times |
| ἔσχατον | eschaton | last | G2078 → | 52 times |
| πρὸς | pros | to | G4314 → | 700 times |
| αὐτοὺς | autous | them | G846 → | 5565 times |
| λέγων | legon | saying | G3004 → | 1325 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| ἐντραπήσονται | entrapesontai | They will have respect for | G1788 → | |
| τὸν | ton | the | G3588 → | 19766 times |
| υἱόν | huion | son | G5207 → | 377 times |
| μου. | mou | of mine. | G3165 → | 1936 times |
ἔτιYet
etiG2089 →140 times
ἕναone
henaG1520 →343 times
εἶχενdid have
eichenG2192 →707 times
υἱὸνson
huionG5207 →377 times
ἀγαπητόνbeloved
agapetonG27 →61 times
ἀπέστειλενhe sent
apesteilenG649 →132 times
αὐτὸνhim
autonG846 →5565 times
ἔσχατονlast
eschatonG2078 →52 times
πρὸςto
prosG4314 →700 times
αὐτοὺςthem
autousG846 →5565 times
λέγωνsaying
legonG3004 →1325 times
ὅτιthat
hotiG3754 →1292 times
ἐντραπήσονταιThey will have respect for
entrapesontaiG1788 →
τὸνthe
tonG3588 →19766 times
υἱόνson
huionG5207 →377 times
μου.of mine.
mouG3165 →1936 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 1:18No one has ever seen God, but the one and only Son, who is Himself God and is at the Father’s side, has made Him known.
it leads to
- Colossians 1:15
The Son is the image of the invisible God, the firstborn over all creation.
- John 6:46
not that anyone has seen the Father except the One who is from God; only He has seen the Father.
- Matthew 11:27
All things have been entrusted to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses…
- Luke 10:22
All things have been entrusted to Me by My Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to…
- 1 John 4:12
No one has ever seen God; but if we love one another, God remains in us, and His love is perfected in us.
- Colossians 1:15
Through
Matthew 3:17And a voice from heaven said, “This is My beloved Son, in whom I am well pleased!”
it leads to
- Psalms 2:7
I will proclaim the decree spoken to Me by the LORD: “You are My Son; today I have become Your Father.
Reached by 2 separate paths from here.
- Isaiah 42:1
“Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations.
- Matthew 17:5
While Peter was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is My beloved Son, in whom I am well pleased. Listen to Him!”
- Psalms 2:7
Where this verse is studied
On this page
About Mark

This page draws on 12 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Exposition of the Christian Faith 5.17.214-18; Bede, On the Gospel of Mark; Bede, Catena Aurea by Aquinas; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1951: “The Pleading of the Last Messenger” (lightly modernized text, CCEL edition); J.C. Ryle, Expository Thoughts on the Gospels: Mark (lightly modernized text, Grace Gems edition); John Calvin, Commentary on a Harmony of the Evangelists; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Pseudo-Jerome, Catena Aurea by Aquinas; Theophylact of Ohrid, Catena Aurea by Aquinas and Theophylact of Ohrid, Commentary on Mark.
