The MacArthur Study Bible, NKJV

  12:38 Beware. This means “to see” or “to watch.” It carries the idea of guarding against the evil influence of the scribes. long robes. A long, flowing cloak that essentially trumpeted the wearer as a devout and noted scholar. greetings. Accolades for those holding titles of honor.

  12:39 best seats in the synagogues. The bench in the synagogue nearest the chest where the sacred scrolls were housed—an area reserved for leaders and people of renown (see note on James 2:3).

  12:40 devour widows’ houses. Jesus exposed the greedy, unscrupulous practice of the scribes. Scribes often served as estate planners for widows, which gave them the opportunity to convince distraught widows that they would be serving God by supporting the temple or the scribe’s own holy work. In either case, the scribe benefited monetarily and effectively robbed the widow of her husband’s legacy to her. long prayers. The Pharisees attempted to flaunt their piety by praying for long periods. Their motive was not devotion to God, but a desire to be revered by the people.

  12:41 treasury. This refers to the 13 trumpet-shaped receptacles on the walls in the court of the women where offerings and donations to the temple were placed.

  12:42 two mites. A “mite” was a small copper coin, which was the smallest denomination in use. It was worth about an eighth of a cent. a quadrans. For the benefit of his Roman audience (see Introduction: Background and Setting), Mark related the “mite” to this smallest denomination of Roman coinage. A “quadrans” was equal to 1/64 of a denarius, and a denarius was the equivalent of a day’s wage.

  12:43 Assuredly, I say to you. See note on 3:28.

  12:44 her whole livelihood. This could be translated, “all she had to live on.” That meant she would not be able to eat until she earned more. The widow exemplified true sacrificial giving.

  Mark 13

  13:1–37 This great sermon by Jesus is commonly known as the Olivet Discourse because Jesus delivered it on the Mt. of Olives just E of the temple across the Kidron Valley. Jesus’ prediction of the coming destruction of the temple prompted a question from the disciples about the character of the end times. The remainder of the passage (vv. 5–37) is His response to their question as He describes His second coming at the end of the present age.

  13:1 what manner of stones and what buildings. See note on Matt. 24:1. This unidentified disciple was admiring the magnificence and beauty of the temple and the surrounding buildings and was encouraging a like response from Jesus. It is likely that he could not comprehend how such an awesome structure could be left “desolate” (cf. Matt. 23:38).

  13:2 Jesus answered. In response to the disciple’s admiration, Jesus again predicted that the temple would be destroyed. About 40 years later, in A.D. 70, the Romans ransacked Jerusalem, killed a million Jews, and demolished the temple. Not one stone. The only stones left undisturbed were huge foundation stones that were not actually a part of the temple edifice but formed footings for the retaining wall under the entire temple mount. These can be viewed today in the “Rabbi’s Tunnel” which runs N-S along the western wall. It is a portion of the western side of the retaining wall that today is called the Wailing Wall. More of that retaining wall, including the steps used to ascend and descend from the temple mount, has also been uncovered on the southern side.

  13:3 Mount of Olives. See note on 11:1. Peter, James, John, and Andrew asked Him privately. These 4 disciples were asking on behalf of all the 12.

  13:4 The disciples were speculating that Jesus would imminently usher in the kingdom, so they asked a twofold question: 1) When would the temple be destroyed and the kingdom begin? and 2) What event would herald the beginning of the kingdom? when will these things be? “When” implies immediacy. The disciples thought that Jesus was about to usher in the kingdom of God at any time (cf. Luke 19:11), at least by the end of the Passover season. “These things” refers to the desolation and destruction of the temple (cf. Matt. 23:38; 24:2) the sign. The disciples probably expected some miraculous occurrence—such as complete darkness, brilliant light, or an angel from heaven—to announce the coming millennial kingdom (see note on Matt. 24:3). All of those things will occur at that time (see notes on vv. 24–27).

  13:5 Take heed. This Gr. word lit. means, “to see,” but was often used as it is here with the idea of “keep your eyes open,” or “beware.”

  13:6 ‘I am He.’ Many false prophets will come forward claiming to be messiahs and deliverers, offering themselves as the solution to the world’s problems. Some will even claim to be Christ Himself. The number of false christs will increase as the end nears (cf. Matt. 24:23, 24).

  13:7 the end. The consummation of the present age (see note on Matt. 24:6).

  13:8 the beginnings of sorrows. The Gr. word for “sorrows” means “birth pangs.” The Lord was referring to the pain a woman experiences in childbirth. Birth pains signal the end of pregnancy—they are infrequent at first and gradually increase just before the child is born. Likewise, the signs of vv. 6–8 will be infrequent, relatively speaking, in the beginning and will escalate to massive and tragic proportions just prior to Christ’s second coming (cf. 1 Thess. 5:3; see note on Matt. 24:8).

  13:9 councils. The Gr. word is lit. “sanhedrins.” These were local, Jewish courts attached to the synagogues which tried charges of heresy and normal infractions of the law. The historian Josephus says that each city’s council was composed of 7 judges (Antiquities, 4.8.14), and the Mishnah records that there were 23 judges in every city with more than 100 Jewish men (“Sanhedrin” l.6). These “councils” were like smaller versions of the great Sanhedrin that convened in Jerusalem (see note on Matt. 26:59). beaten. These local councils usually administered 39 stripes so as not to violate Deut. 25:2, 3. The recipient of the punishment was stripped bare to the waist. He received 13 lashings to his chest and 26 to his back (see note on 2 Cor. 11:24). in the synagogues. The “synagogues” were the places for Jewish assembly and worship. When the “councils” convened, they typically met in the “synagogue.”

  13:10 first be preached to all the nations. Before the end (see note on v. 7), there will be a worldwide proclamation of the gospel. This may even refer to the occasion when an angel will supernaturally proclaim the gospel throughout the world before God pours out His judgment at the end of the Tribulation (Rev. 14:6–8; see note on Matt. 24:14).

  13:11 what you will speak. Although the persecution will be terrifying, Christians are not to be anxious in anticipation of those events. for it is not you who speak. Rather than being fearful, believers can remain calm and depend on the Holy Spirit, who will give them the appropriate and effective words to say in defense of their faith in Christ. See note on Luke 12:11.

  13:13 endures to the end shall be saved. See note on Matt. 24:13. This endurance does not produce salvation; it is Spirit-empowered perseverance and proof of the reality of salvation in the one who endures. Christ will eventually deliver such believers out of the present evil system into God’s eternal kingdom (cf. Matt. 10:22).

  13:14 the ‘abomination of desolation.’ This first referred to the desecration of the temple by Antiochus Epiphanes, the king of Syria, in the second century B.C. when he sacrificed a pig on the temple altar. That event was similar in character to what Jesus refers to here, i.e., the Antichrist’s ultimate desecration when he sets up an image of himself in the temple during the tribulation (see notes on Dan. 9:27; 11:31; Matt. 24:15; 2 Thess. 2:4). standing where it ought not. Matthew 24:15 indicates the location as the “holy place.” On the only other occasion where this phrase from Matthew appears in the NT, it clearly refers to the temple (Acts 21:28). This specifically implies that the temple will be rebuilt in the future and that the daily sacrificial system will be reinstated. “Standing” indicates that the abomination of desolation will be continuous, actually lasting for 3 ½ years (Dan. 12:11; cf. Rev. 12:6). (let the reader understand). This indicates that Jesus was not issuing these warnings to the disciples or to others of their generation who would not experience this event, but to be
lievers in the end time. Those who will read these truths will be prepared and “understand” the trials they are enduring. flee to the mountains. The Gr. word for “flee” is related to the Eng. word “fugitive,” a person who is on the run to escape danger. Jesus warns those who live in Judea to escape the holocaust by taking refuge in the mountains (see note on Matt. 24:16).

  13:15 into the house. So urgent will be the need to flee that if a person happens to be on the roof of his house (see note on 2:4) when he hears the news, he is to run down the outside stairway and leave town without going inside his house to retrieve any belongings.

  13:16 clothes. The Gr. word refers to the outer cloak. Jesus warns those working in the fields not to take the time to retrieve their cloaks that may be at home or some distance away at the entrance to the field.

  13:17 pregnant and…nursing babies. Jesus certainly felt compassion for those women who will be hindered from fleeing quickly because they carry children. But He may have been warning them about atrocities that could include unborn children being slashed in the wombs and tiny infants being crushed (cf. Hos. 13:16).

  13:18 in winter. This refers to the rainy season in Israel, when streams could become impassable and it would be difficult to glean food from barren fields.

  13:19 tribulation, such as has not been. This reveals that the tribulation Jesus was referring to is in the future and that it will be the greatest that has ever occurred. It will be of long duration and characterized by severe pressure and continual anguish. This is the Great Tribulation at the end of the age (cf. Rev. 7:14; see note on Matt. 24:21).

  13:20 shortened. Lit. “mutilated” or “amputated.” Jesus was referring to the determination of God to cut short or limit the period of time to only 3 ½ years (cf. Dan. 7:25; Rev. 12:14; see note on Matt. 24:22). the elect’s sake. The “elect” could refer to the nation of Israel (cf. Is. 45:4), or those who become Christians during the Tribulation (Rev. 17:14). In either case, God cuts short the days for their benefit.

  13:21 ‘Look, here is the Christ!’ Satan will cause false christs to appear in an attempt to deceive the elect into leaving their places of refuge. False teachers will claim that Christ is in their midst or is back in Jerusalem or elsewhere in Judea.

  13:22 signs and wonders. Satanic inspired pseudo-miracles employed to support their claims to be the true Christ (cf. 2 Thess. 2:9).

  13:23 take heed. Jesus issues a prophetic warning to be on guard. He has told the elect refugees of the future all that they need to know to avoid being misled and deceived by Satan’s emissaries.

  13:24 in those days, after that tribulation. “Those days” describes the events of vv. 6–23 and, thus, “that tribulation” refers to the Great Tribulation Jesus just spoke of. This also means that what He was about to describe (vv. 24–27) will occur immediately at the end of the future tribulation period (cf. Matt. 24:29). the sun will be darkened. The sun will go black as the universe begins to disintegrate prior to the return of Christ (see notes on Matt. 24:29; Acts 2:20; Rev. 6:12).

  13:25 stars of heaven will fall. Heavenly bodies will careen at random through space (cf. Rev. 6:13, 14; 8:10–13; 16:8, 17–20). powers in the heavens. All the forces of energy that hold everything in space constant, and which Christ controls, He will allow to become random and chaotic (cf. Is. 13:6–16; 34:1–5; 2 Pet. 3:10–12).

  13:26 Son of Man. See note on 2:10. coming in the clouds with great power and glory. Jesus will return to earth in the same manner in which He left it (cf. Acts 1:9–11; cf. Dan. 7:13, 14; Rev. 1:7). The psalmist said that God uses “clouds” as His chariot (Ps. 104:3), and Is. 19:1 pictures the Lord riding on a cloud. Although these “clouds” could be natural, they more likely describe the supernatural “glory cloud” that represented God’s presence in OT Israel (see note on Rev. 1:7). While Christ possesses “great power and glory,” His return will be accompanied with visible manifestations of that power and glory (cf. Rev. 6:15–17; 11:15–19; 16:17–21; 19:11–16)—He will redeem the elect, restore the devastated earth, and establish His rule on earth.

  13:27 angels. A number of angels return with Christ (cf. 8:38; Matt. 16:27; see following note). gather…His elect. Angels are God’s gatherers—they gather unbelievers for judgment (Matt. 13:41, 49, 50), and they gather the elect for glory. The “elect” will include the 144,000 Jewish witnesses (see note on Rev. 7:4), their converts (Rev. 7:9), and the converts of the angelic preachers (see note on Rev. 14:6). They will also include the OT saints, gathered out of their graves and united with their redeemed spirits (Dan. 12:1–3). from the four winds. A colloquial expression meaning “from everywhere,” and similar to the expression “from the four corners of the world.” None of the elect on earth or in heaven will miss entering the kingdom.

  13:28 this parable. See note on 4:2. fig tree. See note on 11:13.

  13:29 Just as the fig tree’s buds turning into leaves was a sign of the nearness of summer, the events Jesus described as birth pains (vv. 6–23) are to be a clear indication of the return of Christ (see note on Matt. 24:32). these things. The events of vv. 6–23. it is. Luke 21:31 refers to “it” as the kingdom of God. That is consistent with the question the disciples initially asked Jesus (v. 4), which was about the signs that would herald the establishment of the kingdom.

  13:30 Assuredly, I say to you. See note on 3:28. this generation. The generation of people living during the end times that witnesses the signs and events leading to the return of Christ (see note on Matt. 24:34).

  13:31 Heaven and earth will pass away. The universe as we know it will be dramatically altered after the thousand-year reign of Christ (see notes on 2 Pet. 3:10–13). My words will by no means pass away. It is impossible for God’s Word to be negated, destroyed, or altered in any way (cf. Ps. 19:9; Matt. 5:18; Luke 16:17; John 10:35).

  13:32 that day and hour. The exact day and time of Christ’s return (see note on Matt. 24:36). no one knows. The time of Christ’s return will not be revealed in advance to any man. At this time, it was known only to God the Father. angels. While all the angelic beings enjoy intimacy with God, hover around His throne to do His bidding (Is. 6:2–7), and continually behold Him (Matt. 18:10), they have no knowledge of the time of Christ’s return. nor the Son. When Jesus spoke these words to the disciples, even He had no knowledge of the date and time of His return. Although Jesus was fully God (John 1:1, 14), when He became a man, He voluntarily restricted the use of certain divine attributes (Phil. 2:6–8). He did not manifest them unless directed by the Father (John 4:34; 5:30; 6:38). He demonstrated His omniscience on several occasions (cf. John 2:25; 13:3), but He voluntarily restricted that omniscience to only those things God wanted Him to know during the days of His humanity (John 15:15). Such was the case regarding the knowledge of the date and time of His return. After He was resurrected, Jesus resumed His full divine knowledge (cf. Matt. 28:18; Acts 1:7).

  13:33 watch and pray. Christ sounded a warning for believers to be on guard (see note on v. 5) in two practical ways: 1) “watch” is a call to stay awake and be alert, looking for approaching danger; and 2) “pray” emphasizes the believer’s constant need for divine assistance in this endeavor. Even believers do not have in themselves sufficient resources to be alert to spiritual dangers that can so easily surprise them.

  13:34 doorkeeper. In Jesus’ day, this individual guarded the outer gate of the house, so as to be ready to let the returning master in upon his arrival. All Christ’s disciples are to be like doorkeepers, always remaining alert and vigilant for their Master’s return.

  13:35 in the evening…or in the morning. The normal expressions designating the 4 three-hour watches of the night from 6:00 p.m. to 6:00 a.m. Their names identify the ends of the three-hour periods rather than the periods’ beginnings.

  Mark 14

  14:1 After two days. In the context of Matt. 26:2, Jesus predicted His crucifixion was to take place in “two days,” which would be Friday since when He was speaking it was Wednesday evening. Mark’s time li
ne here is the same as Matthew’s (see note on Matt. 26:2). the Passover. Friday of Passover which would have begun on Thursday at sunset. The Passover commemorated the “passing over” of the homes of the Israelites by the angel of death, who killed the firstborn of Egypt (Ex. 12:1—13:16). The Passover began on the 14th day of Nisan (the first month of the Jewish calendar) with the slaying of the Passover lamb, and continued into the early hours of the 15th (see notes on Ex. 12:6; Matt. 26:2). Feast of Unleavened Bread. This feast commemorated the departure of the Israelites from Egypt (Ex. 23:15). It began immediately after the Passover and lasted from Nisan 15–21. Unleavened bread refers to the type of bread the Israelites were to take with them in their escape which represented the absence of the leaven of sin in their lives and household (see notes on Ex. 12:14; Lev. 23:6–8). chief priests. See note on 8:31. scribes. See note on Matt. 2:4.

  14:2 Not during the feast. Because the Passover had to be celebrated in Jerusalem, the city would have been overflowing—perhaps as many as two million people were there. Since many would have been from Galilee—an area where Jesus had many followers—and the religious leaders did not want to start a riot, they determined to wait until after the Passover season when the crowds would be diminished (see note on Matt. 26:5).

  14:3–9 The incident recorded here had occurred the previous Saturday (cf. John 12:1). It is Mark’s account of the anointing of Jesus by Mary in preparation for His crucifixion (cf. Matt. 26:6–13; John 12:2–8).

  14:3 Bethany. See note on 11:1. Simon the leper. This man is mentioned in the NT only in connection with this narrative. Since a leper was an outcast in Jewish society, he was probably miraculously cleansed of his leprosy by Jesus, and may have planned this meal for Jesus in gratitude (see notes on Lev. 13; Matt. 26:6). a woman. John 12:3 identifies her as Mary, the sister of Martha and Lazarus, who were also present at this meal. alabaster flask. This long-necked bottle was made out of a special variety of marble, a material which proved to be the best container for preserving expensive perfumes and oils (see note on Matt. 26:7). spikenard. This actually represents two words in the Gr. that could be translated “pure nard.” The oil was derived from the nard plant, which was native to India. That it was pure meant it was genuine and unadulterated, which is what made it so costly. broke the flask. She may have simply broken the neck of the bottle so that she could pour out the contents more quickly, an expression of her sincere and total devotion to the Lord.