Seventh-day Adventist Bible CommentaryMark 12

He began to speak. [The Wicked Husbandmen, Mark 12:1–12=Matt. 21:33– 46=Luke 20:9–19. Major comment: Matthew.] Mark omits the parables of the Two Sons and of the Man Without a Wedding Garment, both found in this context in Matthew and in Luke. Apparently Mark selected the one that impressed him most as being representative of the truths Christ sought to illustrate in these final parables. Winefat. Gr. hupolēnion, “winepit,” the trough or receptacle for grape juice running from the wine press directly above it (see on Matt. 21:33).

Ellen G. White

Of the fruit. Literally, “from the fruit,” that is, some of the fruit, meaning his portion of it (see on Matt. 21:34).

They caught him. For the variations in the gospel accounts of this parable, relating to the servants sent and the treatment accorded them, see on Matt. 21:35.

At him they cast stones. Textual evidence favors (cf. p. 146) omitting these words, and also the words “sent him away.”

His wellbeloved. Perhaps Jesus was thinking of the words of the Father at His baptism (see Matt. 3:17).

They left him. That is, after He had told the parable of the Man Without a Wedding Garment (see Matt. 22:15).

They send unto him. [Paying Tribute to Caesar, Mark 12:13–17=Matt. 22:15– 22=Luke 20:20–26. Major comment: Mattew.] Catch. Gr. agreuō, “to catch,” that is, “to take in the hunt,” from agra, “a catch,” whether of game or fish.

The Sadducees. [Marriage and the Resurrection, Mark 12:18–27=Matt. 22:23– 33=Luke 20:27–38. Major comment: Matthew.]

When they shall rise. Textual evidence is divided (cf. p. 146) between retaining and omitting these words.

Do ye not? The form of the question in Greek implies that Jesus expected an affirmative answer.

As touching the dead. That is, as concerning their resurrection from the dead. In the bush. See Ex. 3:2, 6.

Do greatly err. This emphatic pronouncement appears in this strong form only in Mark.

One of the scribes. [The Great Commandment, Mark 12:28–34=Matt. 22:34– 40=Luke 20:39, 40. Major comment: Mark.] Perceiving. The scribe chosen to carry out this final plot of the Pharisees to entrap Jesus (see on Matt. 22:34, 35) was apparently honest at heart. He was fair-minded enough to recognize that Jesus had “answered them well.”

God is one Lord. See on Deut. 6:4. The Scripture passage here quoted has been the sacred watchword of Israel down through their long history. It reflects the distinctive belief of the Jews in the one true God, in contrast with the many gods of the nations. These words were uttered to open the morning and evening prayer services in the Temple, and are a regular part of Jewish synagogue services to this day.

Ellen G. White

Well, Master. That is, “You have spoken well, Teacher,” or “You are right, Teacher” (RSV). Said the truth. The scribe recognized that Jesus’ answers to previous questions had been accurate and fitting (see on v. 28), and now honestly commends Him in regard to this answer.

Burnt offerings. Compare 1 Sam. 15:22. This voluntary admission on the part of the scribe makes evident his insight into the relative importance and the significance of the Temple ritual.

Discreetly. Gr. nounechōs, “with understanding,” that is, “sensibly.” From the kingdom. The scribe discerned truth (see v. 33) and honestly acknowledged it to be truth (see v. 32). He was on the threshold of the kingdom. Compare Jesus’ reaction to the rich young ruler (see Mark 10:20, 21; see on Matt. 19:20, 21).

While he taught. [Jesus Silences His Critics, Mark 12:35–37=Matt. 22:41– 46=Luke 20:41–44. Major comment: Matthew.] Only Mark notes that Jesus was still teaching in the Temple. How say the scribes? Another detail only in Mark. Jesus notes that the scribes acclaim the Messiah as the Son of David, as preliminary to once again calling attention to Himself as the true Messiah.

The common people. That is, the great mass of the people, or the crowd at large. This is another detail noted only by Mark.

Ellen G. White

He said unto them. [Woes Upon Scribe and Pharisee, Mark 12:38–40=Matt. 23:1–39=Luke 20:45–47. Major comment: Matthew.] In his doctrine. Literally, “in His teaching” (see on Matt. 7:28). Beware of the scribes. Mark gives only a brief excerpt from what was a rather lengthy discourse on the hypocrisy of the scribes and the Pharisees (see Matt. 23). As with the Sermon on the Mount (see Matt. 5 to 7) and the Sermon by the Sea (see Matt. 13), Matthew reports the discourses of Jesus at greater length than do the other gospel writers. Long clothing. These long robes reached to the feet, and were part of the dress commonly worn by the doctors of the law as a badge of their profession. Love salutations. See on Matt. 23:7. Marketplaces. See on Matt. 11:16.

Chief seats. See on Matt. 23:6.

Devour widows’ houses. See on Matt. 23:14.

Jesus sat. [The Widow’s Mites, Mark 12:41–44=Luke 21:1–4. Comment: Mark.] This incident occurred late in the day, probably Tuesday (see on Matt. 23:1, 38, 39; see Passion Week ). Jesus had just emerged victorious from a long and bitter conflict with the leaders of the nation, and was about to depart from the sacred precincts of the Temple forever. Over against. That is, “opposite,” where He could observe the worshipers making their contributions. Treasury. Mark does not here refer to the strong room where Temple treasure was stored and guarded, but rather to the contribution chests in the spacious Court of the Women. Cast in. Rather, “were casting in.” Apparently one rich man after another passed by and deposited his gift.

Poor. Gr. ptōchos, “[one] in extreme want,” or “lacking in anything.” Luke uses penichros, a poetical late form of penēs, meaning one who lives a hand-to-mouth existence and who must labor each day in order to have something to eat the next (see Luke 21:2). Penēs is from the verb penomai, “to work for a living.” Perhaps Jesus intended the spirit of this widow to stand forth in bold contrast with the attitude of the Pharisees toward widows. The poverty of this widow may have been due, in part, to the avarice of some of the scribes and Pharisees present upon this occasion (see on Matt. 23:14). They, said Christ, “devour widows’ houses” (Mark 12:40). But here was a widow who, from a heart overflowing with love for God, “cast in all that she had, even all her living” (v. 44). What a contrast!

Mites. Gr. lepton, a coin worth a fraction of one cent U.S. (see p. 49). The lepton was the smallest Jewish copper coin in circulation. Farthing. Gr. kodrantēs, which equaled 2 lepta, or “mites” (see p. 49), and which amounted to 1/64 of a Roman denarius, a day’s wage in the time of Christ (see on Matt. 20:2). Repeated emphasis has often been laid on the intrinsic smallness of the widow’s gift. Should not more emphasis be placed on the comparative largeness of the gift (see on v. 44)?

His disciples. See on Matt. 24:1. Verily. Or, “truly” (see on Matt. 5:18; John 1:51). More in, than all. That is, more than all of the rich contributors together. In the sight of Heaven it is not really the size of a gift that counts, but the motive that prompts it. Heaven is interested only in the amount of love and devotion the gift represents, not its monetary value. That is the only basis on which God rewards men, as Jesus so pointedly illustrated by the parable of the Laborers in the Vineyard (see on Matt. 20:15). Jesus’ commendation of this widow was based on the spirit that prompted her gift, not on its intrinsic value.

Abundance. Gr. perisseuma, which besides meaning “abundance” means also “what is left over,” hence, “excess,” or “superfluity.” The rich had a surplus of money; they had more than they needed. They gave from their surplus, and it cost them nothing to give. The value of their gifts in terms of love and devotion was little or nothing because the gifts represented no denial of self. Want. Gr. hustere–sis, “deficiency,” “poverty,” “destitution.” All that she had. An evidence of the maximum possible love and devotion to God. Living. Gr. bios, “livelihood,” not zoē, “life” itself. More than likely the widow did not know where her next meal was coming from.