HarperCollins Study Bible, page 457
11.18 Chief priests, scribes. See notes on 1.22; 8.31. They kept…kill him. See note on 3.6.
11.21 Then Peter remembered picks up the statement in v. 14 that the disciples heard what Jesus said to the fig tree.
11.22–25 Some of these sayings may have circulated independently or in other contexts, e.g., vv. 23–25. They now seem to be connected by catchwords (see note on 9.42–50): faith, believe (or “have faith” vv. 22–24); prayer, praying (vv. 24–25).
11.22 This initial saying serves as a heading or introduction to the rest. It may have been composed by Mark.
11.23 See 10.27; Mt 17.20; Lk 17.6; 1 Cor 13.2. Truly I tell you. See note on 3.28.
11.24 This saying shifts the topic from miracle working to prayer. See 9.28–29; Mt 18.19; Jn 14.13–14; 15.7; 16.23.
11.25 Stand praying, customary posture in Jewish worship (1 Kings 8.14; Neh 9.4; Ps 134.1; Mt 6.5; Lk 18.11, 13). The addition of v. 26 (see text note b) in some manuscripts was probably influenced by Mt 6.14–15.
11.27–33 Cf. Mt 21.23–27; Lk 20.1–8; cf. Mk 8.11–13. The first in a series of eight anecdotes set in the temple (see also 12.1–12, 13–17, 18–27, 28–34, 35–37, 38–40, 41–44); cf. 2.1–3.6.
11.27 Chief priests, scribes, elders. See 14.43, 53–55; 15.1; see also notes on 1.22; 8.31.
11.28 Cf. Jn 2.18. On Jesus’ authority, see 1.22, 27; 2.10.
11.29 In rabbinic fashion Jesus counters with a question; see also 2.25–26; 10.3.
11.30 In emergent Christian reflection, the baptism of John was aligned with God’s purposes (1.4–8; 6.14; Mt 21.32; Lk 7.28–30; Jn 1.33; Acts 13.24–25; 19.1–7).
11.31 Argued with one another. Cf. 9.10.
11.32 On regard for John as truly a prophet, see 6.15–16; 8.28; 9.13.
Mark 12
The Parable of the Wicked Tenants
1Then he began to speak to them inparables. “A man planted a vineyard, put a fence around it, dug a pit for the wine press, and built a watchtower; then he leased it to tenants and went to another country. 2When the season came, he sent a slave to the tenants to collect from them his share of the produce of the vineyard. 3But they seized him, and beat him, and sent him away empty-handed. 4And again he sent another slave to them; this one they beat over the head and insulted. 5Then he sent another, and that one they killed. And so it was with many others; some they beat, and others they killed. 6He had still one other, a beloved son. Finally he sent him to them, saying, ‘They will respect my son.’ 7But those tenants said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours.’ 8So they seized him, killed him, and threw him out of the vineyard. 9What then will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others. 10Have you not read this scripture:
‘The stone that the builders rejected
has become the cornerstone;a
11this was the Lord’s doing,
and it is amazing in our eyes’?”
12When they realized that he had told this parable against them, they wanted to arrest him, but they feared the crowd. So they left him and went away.
The Question about Paying Taxes
13Then they sent to him some Pharisees and some Herodians to trap him in what he said. 14And they came and said to him, “Teacher, we know that you are sincere, and show deference to no one; for you do not regard people with partiality, but teach the way of God in accordance with truth. Is it lawful to pay taxes to the emperor, or not? 15Should we pay them, or should we not?” But knowing their hypocrisy, he said to them, “Why are you putting me to the test? Bring me a denarius and let me see it.” 16And they brought one. Then he said to them, “Whose head is this, and whose title?” They answered, “The emperor’s.” 17Jesus said to them, “Give to the emperor the things that are the emperor’s, and to God the things that are God’s.” And they were utterly amazed at him.
The Question about the Resurrection
18Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, 19“Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the manb shall marry the widow and raise up children for his brother. 20There were seven brothers; the first married and, when he died, left no children; 21and the second married the widowc and died, leaving no children; and the third likewise; 22none of the seven left children. Last of all the woman herself died. 23In the resurrectiond whose wife will she be? For the seven had married her.”
24Jesus said to them, “Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? 25For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 27He is God not of the dead, but of the living; you are quite wrong.”
The First Commandment
28One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, “Which commandment is the first of all?” 29Jesus answered, “The first is, ‘Hear, O Israel: the Lord our God, the Lord is one; 30you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ 31The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32Then the scribe said to him, “You are right, Teacher; you have truly said that ‘he is one, and besides him there is no other’ 33and ‘to love him with all the heart, and with all the understanding, and with all the strength,’ and ‘to love one’s neighbor as oneself,’—this is much more important than all whole burnt offerings and sacrifices.” 34When Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” After that no one dared to ask him any question.
The Question about David’s Son
35While Jesus was teaching in the temple, he said, “How can the scribes say that the Messiahe is the son of David? 36David himself, by the Holy Spirit, declared,
‘The Lord said to my Lord,
“Sit at my right hand,
until I put your enemies under your feet.” ’
37David himself calls him Lord; so how can he be his son?” And the large crowd was listening to him with delight.
Jesus Denounces the Scribes
38As he taught, he said, “Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces, 39and to have the best seats in the synagogues and places of honor at banquets! 40They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”
The Widow’s Offering
41He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. 42A poor widow came and put in two small copper coins, which are worth a penny. 43Then he called his disciples and said to them, “Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. 44For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.”
next chapter
* * *
a Or keystone
b Gk his brother
c Gk her
d Other ancient authorities add when they rise
e Or the Christ
12.1–12 Cf. Mt 21.33–46; Lk 20.9–19. The noncanonical Gospel of Thomas presents a less allegorical version of this parable. Some argue that the version in Thomas is older than those of the Synoptic Gospels; others that oral transmission of the story in circles responsible for the Gospel of Thomas or an author or editor of the text eliminated the allegorical elements.
12.1 Parables. See note on 3.23. The planter’s procedure recalls Isa 5.1–7, which identifies God’s vineyard with Israel (see also Jer 2.21; Ezek 19.10–14; Hos 10.1).
12.2 When the season came. See notes on 1.15; 11.13. OT prophets were styled as God’s servants, or slaves (see Jer 7.25; 25.4; Am 3.7; Zech 1.6).
12.3–5 OT prophets suffered similar brutality (see 1 Kings 19.1–3; 2 Chr 24.20–22; 36.15–16; Neh 9.26; see also Lk 13.34; Acts 7.52; 1 Thess 2.15; Rev 16.6).
12.6 A beloved son. See 1.11; 9.7; see also notes on 1.1; 1.11.
12.10–11 Here, as elsewhere in the NT (see Acts 4.11; Eph 2.20; 1 Pet 2.7), Ps 118.22–23 is cited to interpret the rejection of Jesus by Jewish leaders and to assert his vindication.
12.12 The religious leadership (see 11.27) wanted (lit. “sought”) to arrest him. See note on 3.6.
12.13–17 Cf. Mt 22.15–22; Lk 20.20–26.
12.13 Pharisees, Herodians. See notes on 2.16; 3.6.
12.14 When Judea, Samaria, and Idumea became the Roman province of Judea in 6 CE, the governor of the province of Syria undertook a census of Judea to institute poll taxes, i.e., a tax on each individual. At that time an activist teacher, Judas (said to be from Galilee or from Gamala in Gaulanitis, now the Golan), led a movement of protest against taxes, arguing that God alone is the ruler of the Jewish people. The trap (v. 13) lay in an attempt to force Jesus into disloyalty toward the Romans or toward those Jews who resented the taxes.
12.15 Denarius. See note on 6.37.
12.16 Head, lit. “image.” Title, lit. “inscription.” The emperor’s, lit. “Caesar’s.” The use of the simple name Caesar, which, without the addition of a specific name like Augustus or Tiberius, applied to all the emperors, allows the story to apply to Mark’s audience as well as to those questioning Jesus and the crowd within the narrative.
12.17 Give to the emperor. See also Mt 17.24–27; Rom 13.1–7; 1 Pet 2.13–17. Amazed. See note on 1.22.
12.18–27 Cf. Mt 22.23–33; Lk 20.27–40.
12.18 Sadducees, a group within ancient Judaism depicted in the NT as associated with the priests of the temple in Jerusalem (Acts 4.1; 5.17) and as denying the resurrection (Acts 23.6–8). Their denial of resurrection (cf. Isa 26.19; Dan 12.2–3; 2 Macc 7.14, 23) is also attested by Josephus (War 2.165).
12.19 A conflation of Deut 25.5–6; Gen 38.8.
12.25 Jesus’ answer implies that resurrection should not be understood as the revival of the earthly body, but as its transformation into a heavenly state like that of the angels (cf. 1 Cor 15.35–50).
12.26 Jesus’ argument is based on Moses’ description of God as “the God of Abraham,…Isaac, and…Jacob” (Ex 3.6, 15–16). Since God is not a God of the dead, but of the living (Ps 6.5; Isa 38.16–19; Sir 17.27–28), Abraham, Isaac, and Jacob must be living now (i.e., already risen from the dead) or will live again in the future (i.e., will rise from the dead in the end time). The argument resembles rabbinic exegesis.
12.28–34 Cf. Mt 22.34–40; Lk 10.25–28.
12.28 This scribe is portrayed as an interpreter of the law. Scribes typically oppose Jesus in Mark (see note on 1.22), but this one simply inquires about first principles, a question extensively debated among the rabbis.
12.29–30 An elaborated citation of Deut 6.4–5. Heart (also v. 33). See note on 7.19; see also 7.21–22. Soul, or “life” (so translated in 3.4; 8.35–37; 10.45).
12.31 Lev 19.18. See also Rom 13.9; Gal 5.14; Jas 2.8.
12.32 Besides him there is no other. See Deut 4.35; Isa 45.5, 21.
12.33 More important than…sacrifices. See also 1 Sam 15.22; Hos 6.6.
12.34 Kingdom of God. See note on 1.15.
12.35–37 Cf. Mt 22.41–46; Lk 20.41–44.
12.35 Reference to the scribes links this passage with vv. 28–34, 38–40; see also notes on 9.42–50; 11.22–25. The Messiah, the Son of David. See notes on 1.1; 10.47–48.
12.36 Ps 110.1, traditionally attributed to David himself, was adopted by NT authors as a proof-text for Jesus’ exaltation (see Acts 2.34–35; 1 Cor 15.25; Heb 1.13). By the Holy Spirit, i.e., with presumed prophetic force; see also Acts 1.16; 28.25; Heb 3.7; 10.15.
12.37 The Markan Jesus does not answer his own rhetorical question but leaves his audience to ponder the tension between the widespread idea that the messiah would be a descendant of David and the interpretation of Ps 110.1 according to which David calls the messiah “Lord.” The Markan audience would of course identify Jesus with the messiah. The reference to God’s putting Jesus’ enemies under his feet expresses in a concrete way the kingship he is to exercise after the resurrection. The question about the messiah’s being the son of David here is part of a complex and nuanced narrative reinterpretation of messiahship.
12.38–40 Cf. Lk 20.45–47. The contrast between the praise of the scribe in v. 34 and this condemnation may be explained by the inference that the scribes do not practice what they preach (cf. Mt 23.3). The denunciation of pretentious scribes (see note on 12.35) is directed against Pharisees in other Gospels (Mt 23.1–36; Lk 11.37–44).
12.39 Places of honor at banquets. See Lk 14.7–11.
12.40 The oppression of economically vulnerable widows is castigated in the OT (Ps 94.1–7; Isa 10.1–2; Zech 7.10; Mal 3.5).
12.41–44 Cf. Lk 21.1–4. Perhaps linked to the preceding passage by the catchword widow (vv. 40, 42).
12.41 Since Josephus says that the temple’s treasury chambers were located in the inner court (War 5.200), it is unlikely that the scene described by Mark (Jesus watching people coming and going, depositing money) could have been set near the actual treasury chambers. Thus, the treasury must be a collection box or other kind of receptacle, probably in the outer court; see also Jn 8.20.
12.42 Small copper coins, i.e., the smallest coins minted in Judea at that time. Two of these were equivalent to a penny, lit., a Roman quadrans (see also Mt 5.26), the smallest denomination of Roman coinage. In Syria and Judea, Roman and local coinage coexisted, and local coins were understandable in terms of Roman denominations. The amount in question here was one sixty-fourth of a laborer’s daily wage.
12.43 Truly I tell you. See note on 3.28.
12.44 All she had to live on, lit. “her whole life.”
Mark 13
The Destruction of the Temple Foretold
1As he came out of the temple, one of his disciples said to him, “Look, Teacher, what large stones and what large buildings!” 2Then Jesus asked him, “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.”
3When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, 4“Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?” 5Then Jesus began to say to them, “Beware that no one leads you astray. 6Many will come in my name and say, ‘I am he!’a and they will lead many astray. 7When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. 8For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs.
Persecution Foretold
9“As for yourselves, beware; for they will hand you over to councils; and you will be beaten in synagogues; and you will stand before governors and kings because of me, as a testimony to them. 10And the good newsb must first be proclaimed to all nations. 11When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit. 12Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; 13and you will be hated by all because of my name. But the one who endures to the end will be saved.
The Desolating Sacrilege
14“But when you see the desolating sacrilege set up where it ought not to be (let the reader understand), then those in Judea must flee to the mountains; 15the one on the housetop must not go down or enter the house to take anything away; 16the one in the field must not turn back to get a coat. 17Woe to those who are pregnant and to those who are nursing infants in those days! 18Pray that it may not be in winter. 19For in those days there will be suffering, such as has not been from the beginning of the creation that God created until now, no, and never will be. 20And if the Lord had not cut short those days, no one would be saved; but for the sake of the elect, whom he chose, he has cut short those days. 21And if anyone says to you at that time, ‘Look! Here is the Messiah!’c or ‘Look! There he is!’—do not believe it. 22False messiahsd and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect. 23But be alert; I have already told you everything.
The Coming of the Son of Man
24“But in those days, after that suffering,
the sun will be darkened,
and the moon will not give its light,
25and the stars will be falling from heaven,
and the powers in the heavens will be shaken.
26Then they will see ‘the Son of Man coming in clouds’ with great power and glory. 27Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven.
The Lesson of the Fig Tree
28“From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. 29So also, when you see these things taking place, you know that hee is near, at the very gates. 30Truly I tell you, this generation will not pass away until all these things have taken place. 31Heaven and earth will pass away, but my words will not pass away.
The Necessity for Watchfulness
32“But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. 33Beware, keep alert;f for you do not know when the time will come. 34It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch. 35Therefore, keep awake—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, 36or else he may find you asleep when he comes suddenly. 37And what I say to you I say to all: Keep awake.”
