Text -- Mark 12:16-44 (NET)

12:16 So they brought one, and he said to them, “Whose image is this, and whose inscription?” They replied, “Caesar’s.” 12:17 Then Jesus said to them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they were utterly amazed at him.

Marriage and the Resurrection

12:18 Sadducees (who say there is no resurrection) also came to him and asked him, 12:19 “Teacher, Moses wrote for us: ‘If a man’s brother dies and leaves a wife but no children, that man must marry the widow and father children for his brother.’ 12:20 There were seven brothers. The first one married, and when he died he had no children. 12:21 The second married her and died without any children, and likewise the third. 12:22 None of the seven had children. Finally, the woman died too. 12:23 In the resurrection, when they rise again, whose wife will she be? For all seven had married her.” 12:24 Jesus said to them, “Aren’t you deceived for this reason, because you don’t know the scriptures or the power of God? 12:25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 12:26 Now as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? 12:27 He is not the God of the dead but of the living. You are badly mistaken!”

The Greatest Commandment

12:28 Now one of the experts in the law came and heard them debating. When he saw that Jesus answered them well, he asked him, “Which commandment is the most important of all?” 12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 12:31 The second is: ‘Love your neighbor as yourself.’ There is no other commandment greater than these.” 12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. 12:33 And to love him with all your heart, with all your mind, and with all your strength and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.” 12:34 When Jesus saw that he had answered thoughtfully, he said to him, “You are not far from the kingdom of God.” Then no one dared any longer to question him.

The Messiah: David’s Son and Lord

12:35 While Jesus was teaching in the temple courts, he said, “How is it that the experts in the law say that the Christ is David’s son? 12:36 David himself, by the Holy Spirit, said, ‘The Lord said to my lord, “Sit at my right hand, until I put your enemies under your feet.”’ 12:37 If David himself calls him ‘Lord,’ how can he be his son?” And the large crowd was listening to him with delight.

Warnings About Experts in the Law

12:38 In his teaching Jesus also said, “Watch out for the experts in the law. They like walking around in long robes and elaborate greetings in the marketplaces, 12:39 and the best seats in the synagogues and the places of honor at banquets. 12:40 They devour widows’ property, and as a show make long prayers. These men will receive a more severe punishment.”

The Widow’s Offering

12:41 Then he sat down opposite the offering box, and watched the crowd putting coins into it. Many rich people were throwing in large amounts. 12:42 And a poor widow came and put in two small copper coins, worth less than a penny. 12:43 He called his disciples and said to them, “I tell you the truth, this poor widow has put more into the offering box than all the others. 12:44 For they all gave out of their wealth. But she, out of her poverty, put in what she had to live on, everything she had.”

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 12:16

¹ tn Here δέ (de) has been translated as “so” to indicate their response to Jesus’ request for a coin.

² tn Or “whose likeness.”

sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.

³ tn Grk “they said to him.”

NET Notes: Mar 12:17

¹ sn Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

NET Notes: Mar 12:18

¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25. See also Matt 3:7, 16:1-12, 22:23-34; Luke 20:27-38; Acts 4:1, 5:17, 23:6-8.

² sn This remark is best regarded as a parenthetical note by the author.

³ tn Grk “and asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

NET Notes: Mar 12:19

¹ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

² tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

³ tn Grk “raise up seed” (an idiom for fathering children).

⁴ sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

NET Notes: Mar 12:20

¹ tn Grk “took a wife” (an idiom for marrying a woman).

NET Notes: Mar 12:23

¹ tc The words “when they rise again” are missing from several important witnesses (א B C D L W Δ Ψ 33 579 892 2427 pc c r¹ k sy^p co). They are included in A Θ Ë^1,(13) Ï lat sy^s,h. The strong external pedigree of the shorter reading gives one pause. Nevertheless, the Alexandrian and other mss most likely dropped the words from the text either to conform the wording to the parallel in Matt 22:28 or because “when they rise again” was redundant. But the inclusion of these words is thoroughly compatible with Mark’s usually pleonastic style (see TCGNT 93), and therefore most probably authentic to Mark’s Gospel.

² tn Grk “For the seven had her as wife.”

NET Notes: Mar 12:24

¹ tn Or “mistaken” (cf. BDAG 822 s.v. πλανάω 2.c.γ).

NET Notes: Mar 12:25

¹ sn Angels do not die, nor do they eat according to Jewish tradition (1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).

NET Notes: Mar 12:26

¹ tn Grk “Now as for the dead that they are raised.”

² sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

³ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

⁴ sn A quotation from Exod 3:6.

NET Notes: Mar 12:27

¹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

NET Notes: Mar 12:28

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Or “One of the scribes.” See the note on the phrase “experts in the law” in 1:22.

³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 12:30

¹ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

² sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

NET Notes: Mar 12:31

¹ sn A quotation from Lev 19:18.

NET Notes: Mar 12:32

¹ sn A quotation from Deut 4:35.

NET Notes: Mar 12:33

¹ sn A quotation from Deut 6:5.

² sn A quotation from Lev 19:18.

NET Notes: Mar 12:35

¹ tn Or “that the scribes.” See the note on the phrase “experts in the law” in 1:22.

² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 8:29.

³ sn It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.

NET Notes: Mar 12:36

¹ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

² sn A quotation from Ps 110:1.

NET Notes: Mar 12:37

¹ tn Grk “David himself calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

NET Notes: Mar 12:38

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn Or “for the scribes.” See the note on the phrase “experts in the law” in 1:22.

³ tn In Greek this is the only infinitive in vv. 38-39. It would be awkward in English to join an infinitive to the following noun clauses, so this has been translated as a gerund.

⁴ sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

NET Notes: Mar 12:39

¹ sn See the note on synagogue in 1:21.

NET Notes: Mar 12:40

¹ tn Grk “who,” continuing the sentence begun in v. 38.

² tn Grk “houses,” “households”; however, the term can have the force of “property” or “possessions” as well (O. Michel, TDNT 5:131; BDAG 695 s.v. οἶκια 1.a).

NET Notes: Mar 12:41

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tc Most mss, predominantly of the Western and Byzantine texts (A D W Θ Ë^1,13 33 2542 Ï lat), have ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) as the explicit subject here, while א B L Δ Ψ 892 2427 pc lack the name. A natural scribal tendency is to expand the text, especially to add the Lord’s name as the explicit subject of a verb. Scribes much less frequently omitted the Lord’s name (cf. the readings of W Θ 565 1424 in Mark 12:17). The internal and external evidence support one another here in behalf of the shorter reading.

³ tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200); 6.5.2 (6.282); Ant. 19.6.1 (19.294), and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Luke 21:1; John 8:20).

NET Notes: Mar 12:42

¹ sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.

NET Notes: Mar 12:43

¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

² tn See the note on the term “offering box” in v. 41.

³ sn Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.

NET Notes: Mar 12:44

¹ tn Grk “out of what abounded to them.”

² sn The contrast between this passage, 12:41-44, and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17), she evidenced great faith and gave out of her extreme poverty everything she had.