Chapter Twelve

12:1-12 Parable of the wicked vinedressers: The vineyard symbolizes the people of God, and the vinedressers, the rulers. The vineyard's owner (God) does not cease to send servants (prophets) to ask for the fruit he expects from his vineyard: justice, mercy, truth, etc. However, the leaders of the people, the vinedressers fail to send what corresponds to the master but also reject or eliminate the servants sent by the master. God loves his vineyard so much that he sends his beloved Son, Jesus, as "the last resort" (1:11; 9:7), but the leaders eliminate him. God intervenes to save his vineyard: he resurrects his beloved Son and makes him the cornerstone of the new people of God (Ps 118:22). The leaders of Christian communities should ask themselves every day if they are faithful to the Lord's mission and if they are producing the fruits that the Lord expects. 

12:13-17 On the tribute to Caesar: It’s the turn of the Pharisees and Herodians. There are elements of hypocrisy and deadly deceit in this question. If Jesus answers yes, he looks suspicious to the Jews; if he answers no, the Romans will brand him as a troublemaker. Jesus, who knows of their intentions, asks them for a coin, the coin of the Roman Empire at that time; it bore an image of the emperor (Tiberius) and a legend affirming his divinity. Jesus asks to return to Caesar what is Caesar's, recognizing the autonomy of the civil power but rejecting its divinization. To God, what is God's means that God is not identified with any particular political project but with all those who choose life and put themselves at the service of the needs of the people.

12:18-27 On the resurrection: It is the turn of the Sadducees, who try to ridicule the belief in the resurrection of the dead. But Jesus warns them of their error: the resurrection is not a continuation of this mortal life (Pharisee thesis) but a state of life in fullness with God. The controversy ends with a profession of faith about life, which evokes Exodus 3:6,15 and prefigures Jesus' triumph over death. As Christians, we are required to opt for the God of Life and the life of those around us.

12:28-34 On the most important precept: The religious fundamentalism of the Pharisees and learned men had multiplied the commandments by more than six hundred, a barbarity. One of the learned men, sincerely confused, asked Jesus for the central commandment. Jesus, basing himself on the Scriptures, answered that it was not one but two: love of God and love of neighbour. The learned man adds by way of commentary that "to love our neighbour as ourselves is more important than any burnt offering or sacrifice." Love of God, rather than rites and promises, must always give rise to love and solidarity for our brothers and sisters (cf. 1 Jn 4:20).

12:35-37 On the Messiah and David: Jesus does not accept the idea of “the son of David” for two reasons: first, because he (the Son of God) is more than David (a man). And second, because He rejects the idea of a king who, like David or any other, does not come to serve but to be served.

12:38-40 Invective against the learned men: The people appreciated and respected the learned men or teachers of the law. However, Jesus denounces them as hypocrites, corrupt, and swindlers who exploit the people's faith to favour their petty interests.

12:41-44 The widow's offering: While the learned seek only to accumulate, the widow gives generously. She represents Israel's socially (widows) and economically (the poor) excluded people. Contrary to the rich young man, the widow does not give from her surplus but puts everything she has into God's hands. Jesus thus changes the concept of partial almsgiving to total solidarity.