Marcos 12
J.C. Ryle · Citado em PreceptAustin
Marcos 12
Ryle - This expression either refers to garments of an extravagantly large size, on which the Scribes prided themselves, or else to the fringes and borders to their garments, which they put on in obedience to the law. (Nu 15:38.) These fringes they made excessively large, in order to impress on the minds of the common people an opinion of their own holiness, and their great reverence for the law.
Marcos 12
Ryle - He says of those who live and die hypocrites, “the same shall receive greater damnation.” The subject opened up in these words is a deeply painful one. The reality and eternity of future punishment are among the great foundation truths of revealed religion, which it is hard to think upon without a shudder. But it is well to have all that the Bible teaches about heaven and hell firmly fixed on our minds. The Bible teaches distinctly that there will be degrees of glory in heaven. It teaches with no less distinctness, both here and elsewhere, that there will be degrees of misery in hell. Who, after all, are those who will finally receive condemnation? This is the practical point that concerns us most. All who will not come to Christ,—all who know not God and obey not the Gospel,—all who refuse to repent, and go on still in wickedness, all such will be finally condemned. They will reap according as they have sown. God willeth not their eternal ruin. But if they will not hear His voice, they must die in their sins. John
Marcos 12
Ryle asks "But who among those who are condemned will receive the heaviest condemnation? It will not fall on heathens who never heard the truth. It will not fall on ignorant and neglected Englishmen, for whose souls, however sunk in profligacy, no man cared. It will fall on those who had great light and knowledge, but made no proper use of it. It will fall on those who professed great sanctity and religiousness, but in reality clung to their sins. In one word, the hypocrite will have the lowest place in hell. These are awful things. But they are true." Daniel Akin - The Bible says, “to whom much is given much is required” (Luke 12:48). The greater our revelation the greater our accountability. To know what is right and not do it invites “the greater condemnation” in judgment. No wonder James, our Lord’s half-brother, would write in James 3:1, “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness.” Heaven will not be equally delightful for all though all will be fully satisfied. And hell will not meet out equal punishment for all though all will be punished. Indeed God will judge with special severity hypocritical religious leaders who prance like show ponies, strut like peacocks, abuse the less fortunate and traffic in false worship that is a show with no substance. Such wickedness in motive and action makes plain they never embraced the greatest servant of all, the greater Son of David, Jesus the Christ, the Messiah-Son of God. In his classic Mere Christianity, C. S. Lewis takes us to the heart of our faith when he addresses the identity of Jesus Christ and the response we all must give. The trilemma of Lord, Liar or Lunatic has become famous and right so. “I am trying here to prevent anyone saying the really foolish thing that people often say about Him: “I’m ready to accept Jesus as a great moral teacher, but I don’t accept His claim to be God.” That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing 8 nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.” (pgs. 55-56). 2) It is so clear isn’t it! Jesus is both David’s Son and David’s Savior. Jesus is both David’s Son and God’s Son. Jesus is both human and divine. Jesus is both man and God. 3) So now you know who He is. There is no evading the issue. There is no sitting on the fence. You must decide for Him or against Him. Your accountability has never been greater. To say no now is only to invite greater judgment when you stand before God and explain to Him why you rejected His Son. Please make sure you choose wisely. Your eternal destiny is at stake! Mark 12:41 And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich people were putting in large sums. NET Mark 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. NLT Mark 12:41 Jesus sat down near the collection box in the Temple and watched as the crowds dropped in their money. Many rich people put in large amounts. ESV Mark 12:41 And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. NIV Mark 12:41 Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. sat down opposite the treasury: Mt 27:6 Lu 21:2-4 Joh 8:20 putting money: Mt 10:9." the treasury: 2Ki 12:9 Mark 12:41-44 - Widow Mark 12 Resources - Multiple Sermons and Commentaries Related Passages: Luke 21:1-4+ And He looked up and saw the rich putting their gifts into the treasury. (Source: Faithlife) Note on interpretation of this familiar passage - Paul Apple in his commentary on Mark (which is very good) made the interesting statement that the "commentary by John MacArthur on this section convinced me to move away from the traditional understanding that this was teaching sacrificial giving." ( Here is the sermon from Mark - Mark 12:38-44 Religion and Its Victims and here is the related sermon from Luke - Luke 21:1-4 Abusing the Poor) If you keep the immediate context in mind (Mark 12:40) this familiar story could indeed be seen as example of the exploitation of widows by the false system of worship that had been devised by the Jewish religious leaders. (ED: I consider this a difficult passage to interpret and discuss the problem of interpretation in the notes on Luke 21:1 if you are interested in why the passage is so difficult.) Note the shift in location from the Court of the Gentiles (large, open area where thousands could hear his teaching) to the smaller Court of the Women which contained the thirteen Treasury-chests or 'trumpets'. He was observing the offerings (how they offered their money). The Scribes and Pharisees made a great show strutting around like peacocks to attract men's attention.Jesus focuses on the contrast of a poor woman presenting her offering. Extra-Biblical sources describe 13 offering jars were in the Court of the Women. From the diagram above (or perhaps better seen in the one below), notice that the outermost court is called the Court of the Gentiles - which was a vast area the size of 10 football fields. This is where the money changing took place which Jesus had cleansed the previous day. Surrounding the Court of the Gentiles were a series of "porches" or cloisters through which ran double rows of Corinthian pillars, each cut from marble and measuring 37 feet in height and covered by a flat roof. The entire court was paved with marble. The southern porch was known as "Solomon’s Porch" ("Portico") (Acts 3:11). Gentiles were permitted into this area provided they conducted themselves in a reverent manner. A low wall ran completely around the Temple structure (Temple Balustrade) beyond which Gentiles could not venture on penalty of death (In the diagram, it is immediately around the main Temple area, but somewhat difficult to see). This Temple Balustrade had periodic gates and a stone inscription located at each gate. In 1871 archaeologists discovered a "Temple Warning Inscription" (another note) which read "No Foreigner Is To Go Beyond The Balustrade And The Plaza Of The Temple Zone Whoever Is Caught Doing So Will Have Himself To Blame For His Death Which Will Follow"). Beyond the Temple Balustrade or Dividing Wall was a flight of 14 steps that led up to a terrace on which stood the inner wall of the Temple. This inner wall had a number of gates, but the main gate was located on the eastern side. This was the "Beautiful Gate" (Acts 3:2). There were 12 steps leading up to this gate. The doors of the gate were made of Corinthian brass and mounted on massive hinges. Entering through this gate brought one into the Court of the Women. (#9 on diagram) was as far within the Temple as women were permitted to enter. The Court of Women was surrounded by colonnades. Along the walls there were thirteen jars which served as receptacles for various offerings where the people would drop their offerings. Each jar had an inscription that stated it's purpose. Nine of the offering jars were for mandatory or compulsory offerings and four were for voluntary offerings (See tabular summary below). Edersheim - The Court of the Women obtained its name, not from its appropriation to the exclusive use of women, but because they were not allowed to proceed farther, except for sacrificial purposes. Indeed, this was probably the common place for worship, the females occupying, according to Jewish tradition, only a raised gallery along three sides of the court. This court covered a space upwards of 200 feet square. All around ran a simple colonnade, and within it, against the wall, the thirteen chests, or 'trumpets,' for charitable contributions were placed. (The Temple: Its Ministry and Services - Chapter 2 - Within the Holy Place) And He sat down opposite the treasury (gazophulakion) , and began observing (thoreo) how the people were putting (ballo) money into the treasury (gazophulakion) - NET and ESV translate "treasury" as "offering box." NASB adds the word "how" which is not in the most other translations. The word how gives a slight misconception for how means in what way or manner (e.g., were they smiling or frowning when they tossed in their coins, etc). While Jesus in His omniscience undoubtedly did assess the manner and motive of their casting, the more literal sense is that He was simply watching them toss their coins in the receptacles. 🙏 THOUGHT - Jesus is always attentively OBSERVING when we give (whether our time, our talents, our treasures), especially examining our heart motives (our reasons for doing something, especially reasons that are hidden or not obvious to others or even to ourselves!) which one day will be revealed (Mk 4:22+, Lk 8:17+). Paul writes in a passage that always deeply convicts me "Therefore do not go on passing judgment (present imperative with a negative) before the time, [but wait] until the Lord comes Who will both bring to light the things hidden in the darkness and disclose (phaneroo - make visible what has been hidden) the motives (boule = an inward thought process leading toward a decision) of men’s hearts (OUR HEART IS SOURCE OF OUR MOTIVE - TO PLEASE GOD OR SELF); and then each man’s praise will come to him from God." (1 Cor 4:5). This begs the question - Why do you (I) do what you (I) do in any aspect of ministry? It is a searching question, we must continually keep in mind, and seeking God's help as in Psalm 139:23-24+. Putting (ballo) money (chalkos) into the treasury (gazophulakion) - This is an interesting picture - Mark uses the imperfect tense indicating over and over they were putting (casting) coins in the jars. Putting (throwing) would produce more noise than a gentle dropping of the coins into the jars. Many of the Jews relished showing off their "religiosity." Adam