October 10, 2025
Big Book Idea
Written to Romans, and full of miracles, the Gospel of Mark shows Jesus came as a servant.
"And 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, is much more than all whole burnt offerings and sacrifices."
1 Now when they drew near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus 1 11:1 Greek he sent two of his disciples 2 and said to them, “Go into the village in front of you, and immediately as you enter it you will find a colt tied, on which no one has ever sat. Untie it and bring it. 3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord has need of it and will send it back here immediately.’” 4 And they went away and found a colt tied at a door outside in the street, and they untied it. 5 And some of those standing there said to them, “What are you doing, untying the colt?” 6 And they told them what Jesus had said, and they let them go. 7 And they brought the colt to Jesus and threw their cloaks on it, and he sat on it. 8 And many spread their cloaks on the road, and others spread leafy branches that they had cut from the fields. 9 And those who went before and those who followed were shouting, “Hosanna! Blessed is he who comes in the name of the Lord! 10 Blessed is the coming kingdom of our father David! Hosanna in the highest!”
11 And he entered Jerusalem and went into the temple. And when he had looked around at everything, as it was already late, he went out to Bethany with the twelve.
12 On the following day, when they came from Bethany, he was hungry. 13 And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14 And he said to it, “May no one ever eat fruit from you again.” And his disciples heard it.
15 And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 16 And he would not allow anyone to carry anything through the temple. 17 And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” 18 And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching. 19 And when evening came they 2 11:19 Some manuscripts he went out of the city.
20 As they passed by in the morning, they saw the fig tree withered away to its roots. 21 And Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.” 22 And Jesus answered them, “Have faith in God. 23 Truly, I say to you, whoever says to this mountain, ‘Be taken up and thrown into the sea,’ and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. 24 Therefore I tell you, whatever you ask in prayer, believe that you have received 3 11:24 Some manuscripts are receiving it, and it will be yours. 25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.” 4 11:25 Some manuscripts add verse 26: But if you do not forgive, neither will your Father who is in heaven forgive your trespasses
27 And they came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him, 28 and they said to him, “By what authority are you doing these things, or who gave you this authority to do them?” 29 Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things. 30 Was the baptism of John from heaven or from man? Answer me.” 31 And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why then did you not believe him?’ 32 But shall we say, ‘From man’?”—they were afraid of the people, for they all held that John really was a prophet. 33 So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I do these things.”
1 And he began to speak to them in parables. “A man planted a vineyard and put a fence around it and dug a pit for the winepress and built a tower, and leased it to tenants and went into another country. 2 When the season came, he sent a servant 5 12:2 Or bondservant; also verse 4 to the tenants to get from them some of the fruit of the vineyard. 3 And they took him and beat him and sent him away empty-handed. 4 Again he sent to them another servant, and they struck him on the head and treated him shamefully. 5 And he sent another, and him they killed. And so with many others: some they beat, and some they killed. 6 He had still one other, a beloved son. Finally he sent him to them, saying, ‘They will respect my son.’ 7 But those tenants said to one another, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’ 8 And they took him and killed him and threw him out of the vineyard. 9 What will the owner of the vineyard do? He will come and destroy the tenants and give the vineyard to others. 10 Have you not read this Scripture:
‘The stone that the builders rejected
has become the cornerstone;
6
12:10
Greek the head of the corner
11
this was the Lord's doing,
and it is marvelous in our eyes’?”
12 And they were seeking to arrest him but feared the people, for they perceived that he had told the parable against them. So they left him and went away.
13 And they sent to him some of the Pharisees and some of the Herodians, to trap him in his talk. 14 And they came and said to him, “Teacher, we know that you are true and do not care about anyone's opinion. For you are not swayed by appearances, 7 12:14 Greek you do not look at people's faces but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?” 15 But, knowing their hypocrisy, he said to them, “Why put me to the test? Bring me a denarius 8 12:15 A denarius was a day's wage for a laborer and let me look at it.” 16 And they brought one. And he said to them, “Whose likeness and inscription is this?” They said to him, “Caesar's.” 17 Jesus said to them, “Render to Caesar the things that are Caesar's, and to God the things that are God's.” And they marveled at him.
18 And Sadducees came to him, who say that there is no resurrection. And they asked him a question, saying, 19 “Teacher, Moses wrote for us that if a man's brother dies and leaves a wife, but leaves no child, the man 9 12:19 Greek his brother must take the widow and raise up offspring for his brother. 20 There were seven brothers; the first took a wife, and when he died left no offspring. 21 And the second took her, and died, leaving no offspring. And the third likewise. 22 And the seven left no offspring. Last of all the woman also died. 23 In the resurrection, when they rise again, whose wife will she be? For the seven had her as wife.”
24 Jesus said to them, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? 27 He is not God of the dead, but of the living. You are quite wrong.”
28 And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the most important of all?” 29 Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. 30 And you 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.’ 31 The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32 And the scribe said to him, “You are right, Teacher. You have truly said that he is one, and there is no other besides him. 33 And 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, is much more than all whole burnt offerings and sacrifices.” 34 And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” And after that no one dared to ask him any more questions.
35 And as Jesus taught in the temple, he said, “How can the scribes say that the Christ is the son of David? 36 David himself, in the Holy Spirit, declared,
‘The Lord said to my Lord,
“Sit at my right hand,
until I put your enemies under your feet.”’
37 David himself calls him Lord. So how is he his son?” And the great throng heard him gladly.
38 And in his teaching he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces 39 and have the best seats in the synagogues and the places of honor at feasts, 40 who devour widows' houses and for a pretense make long prayers. They will receive the greater condemnation.”
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. 42 And a poor widow came and put in two small copper coins, which make a penny. 10 12:42 Greek two lepta, which make a kodrantes; a kodrantes (Latin quadrans) was a Roman copper coin worth about 1/64 of a denarius (which was a day's wage for a laborer) 43 And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. 44 For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.”
1 And as he came out of the temple, one of his disciples said to him, “Look, Teacher, what wonderful stones and what wonderful buildings!” 2 And Jesus said to him, “Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down.”
3 And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, 4 “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” 5 And Jesus began to say to them, “See that no one leads you astray. 6 Many will come in my name, saying, ‘I am he!’ and they will lead many astray. 7 And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. 8 For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains.
9 But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them. 10 And the gospel must first be proclaimed to all nations. 11 And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. 12 And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. 13 And you will be hated by all for my name's sake. But the one who endures to the end will be saved.
14 But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains. 15 Let the one who is on the housetop not go down, nor enter his house, to take anything out, 16 and let the one who is in the field not turn back to take his cloak. 17 And alas for women who are pregnant and for those who are nursing infants in those days! 18 Pray that it may not happen in winter. 19 For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be. 20 And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days. 21 And then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it. 22 For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. 23 But be on guard; I have told you all things beforehand.
24 But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, 25 and the stars will be falling from heaven, and the powers in the heavens will be shaken. 26 And then they will see the Son of Man coming in clouds with great power and glory. 27 And then 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.
28 From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. 29 So also, when you see these things taking place, you know that he is near, at the very gates. 30 Truly, I say to you, this generation will not pass away until all these things take place. 31 Heaven and earth will pass away, but my words will not pass away.
32 But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard, keep awake. 11 13:33 Some manuscripts add and pray For you do not know when the time will come. 34 It is like a man going on a journey, when he leaves home and puts his servants 12 13:34 Or bondservants in charge, each with his work, and commands the doorkeeper to stay awake. 35 Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, 13 13:35 That is, the third watch of the night, between midnight and 3 a.m. or in the morning— 36 lest he come suddenly and find you asleep. 37 And what I say to you I say to all: Stay awake.”
The apostle Peter passed on reports of the words and deeds of Jesus to his attendant, John Mark, who wrote this Gospel for the wider church as the record of Peter’s apostolic testimony. The book was likely written from Rome during the mid- to late-50s A.D. (though the mid- or late-60s is also possible). Mark’s audience, largely unfamiliar with Jewish customs, needed to become familiar with such customs in order to understand the coming of Jesus as the culmination of God’s work with Israel and the entire world, so Mark explains them.
The ultimate purpose and theme of Mark’s Gospel is to present and defend Jesus’ universal call to discipleship. Mark returns often to this theme, categorizing his main audience as either followers or opponents of Jesus. Mark presents and supports this call to discipleship by narrating the identity and teaching of Jesus. For Mark, discipleship is essentially a relationship with Jesus, not merely following a certain code of conduct. Fellowship with Jesus marks the heart of the disciple’s life, and this fellowship includes trusting Jesus, confessing him, observing his conduct, following his teaching, and being shaped by a relationship with him. Discipleship also means being prepared to face the kind of rejection that Jesus faced.
The events in the book of Mark take place almost entirely within Palestine, from Caesarea Philippi in the north to Beersheba in the south. During this time Palestine was ruled by the Roman Empire. The book opens with Jesus’ baptism by John during the rule of Pontius Pilate and the tetrarchs Antipas and Philip. It closes with Jesus’ death and resurrection about three years later.
The Sadducees were a small but powerful group of Jewish leaders who did not believe in the resurrection (12:18). This may have been because of their emphasis on the Pentateuch (Genesis–Deuteronomy), which does not seem to explicitly mention the resurrection. But Jesus showed them that the idea of resurrection can, in fact, be found in the Pentateuch (Mark 12:26–27).
The Mount of Olives (13:3) gets its name from the olive trees that grow there in abundance. Olive trees were highly valued in Israel as a source of oil and wood. Gethsemane, which was on the Mount of Olives, means “oil press.”
Fig trees (11:13) reach an average height of around 10 to 30 feet (3 to 9 m). Figs are harvested twice a year, once in spring or early summer and again in autumn. Figs could be eaten straight from the tree, dried, or made into cakes for the winter.
By the time of Jesus, Jerusalem had grown from a modest military fortress to a world-class city with a newly renovated temple that rivaled nearly any in the ancient world. Public pools were fed by the Gihon Spring and by two aqueducts that brought water to the city from as far as 7 miles (11 km) away. The towns of Bethphage and Bethany were located on the eastern slopes of the Mount of Olives, which lay to the east of Jerusalem. See also Jerusalem in the Time of Jesus, pp. 1364–1365.
The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.
5 B.C.* | Jesus is born in Bethlehem. |
4 B.C. | Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee. |
A.D. 6 | Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15). |
8* | Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50). |
8*–28/30 | Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt. |
28–29* | John the Baptist begins his ministry around the Jordan River (John 1:19). |
28–30* | Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture. |
33 (or 30) | Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2). |
33/34* | Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16). |
34–37 | Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18). |
36 | Pilate loses his position for incompetence. |
36/37* | Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18). |
37–45 | Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21). |
38* | Peter witnesses to Cornelius (Acts 10). |
39 | Antipas is exiled. |
40–45* | James writes his letter to believers outside Palestine (see James 1:1). |
41–44 | Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3). |
42–44 | Paul receives his “thorn in the flesh” (2 Cor. 12:7). |
44 | Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23). |
44–46 | Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah. |
44–47* | Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10). |
46–47 | Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26). |
46–48 | Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean. |
48* | Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28). |
48–49* | Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40). |
48/49–51* | Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22). |
49 | Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3). |
49–51* | Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8). |
51 | Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17). |
50–54* | Peter comes to Rome. |
52–57* | Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17). |
52–55 | Paul ministers in Ephesus (Acts 19:1–20). |
53–55* | Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10). |
54 | Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5). |
54–68 | Nero reigns. |
55–56* | Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5). |
57* | Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29). |
57–59 | Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34). |
60 | Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10). |
60–70* | Letter to the Hebrews is written. |
62 | James the brother of the Lord is executed by the Sadducean high priest Ananus. |
62–63* | Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13). |
62* | Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts. |
62–64 | Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17). |
63–64 | Work on the temple complex is completed. |
64 (July 19) | Fire in Rome; Nero blames and kills many Christians. |
64–67* | Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome. |
66 | First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions. |
67* | Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother. |
68 | Nero commits suicide; year of the three emperors. |
69 | Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor. |
70 (Aug. 30) | Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school. |
73 (May 2)* | Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide. |
75 | Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal. |
77 | Pliny the Elder writes Natural History. |
77–78 | Josephus publishes Jewish War in Rome. |
79 | Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate. |
81 | The Arch of Titus, celebrating his destruction of the temple, is erected in Rome. |
81–96 | Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla. |
85–95* | John writes his letters (1–3 John), probably in Ephesus. |
89–95* | John writes his Gospel, probably in Ephesus. |
93–94 | Josephus publishes Jewish Antiquities in Rome. |
94 | Domitian exiles philosophers from Rome. |
95* | Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders. |
95–96* | Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9). |
96–98 | Nerva, the first of five “good” emperors, ends official persecution. |
* denotes approximate date; / signifies either/or
Parable | Matthew | Mark | Luke |
---|---|---|---|
The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
The Weeds | 13:24–30, 36–43 | 4:26–29 | |
The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
The Leaven | 13:33 | 13:20–21 | |
The Hidden Treasure | 13:44 | ||
The Pearl of Great Value | 13:45–46 | ||
The Net | 13:47–50 | ||
The Lost Sheep | 18:10–14 | 15:3–7 | |
The Unforgiving Servant | 18:23–35 | ||
The Two Sons | 21:28–32 | ||
The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
The Wedding Feast | 22:1–14 | 14:16–24 | |
The Ten Virgins | 25:1–13 | ||
The Talents | 25:14–30 | 19:11–27 | |
The Good Samaritan | 10:29–37 | ||
The Rich Fool | 12:16–21 | ||
The Barren Fig Tree | 13:6–9 | ||
The Wedding Feast | 14:7–11 | ||
The Lost Coin | 15:8–10 | ||
The Prodigal Son | 15:11–32 | ||
The Dishonest Manager | 16:1–9 | ||
The Rich Man and Lazarus | 16:19–31 | ||
The Persistent Widow | 18:1–8 | ||
The Pharisee and the Tax Collector | 18:9–14 |
Day | Event | Matthew | Mark | Luke | John |
---|---|---|---|---|---|
Friday/Saturday | Jesus arrives in Bethany | 12:1 | |||
Mary anoints Jesus | 12:2–8 | ||||
Crowd comes to see Jesus | 12:9–11 | ||||
Sunday | Triumphal entry into Jerusalem | 21:1–11 | 11:1–10 | 19:28–44 | 12:12–18 |
Some Greeks seek Jesus | 12:20–36 | ||||
Jesus weeps over Jerusalem | 19:41 | ||||
Enters temple | 11:11 | ||||
Returns to Bethany | 21:17 | 11:11 | |||
Monday | Jesus curses the fig tree | 21:18–19 | 11:12–14 | ||
Clears the temple | 21:12–13 | 11:15–17 | 19:45–46 | ||
Returns to Bethany with the Twelve | 11:19 | ||||
Tuesday | Disciples see the withered fig tree on the return to Jerusalem | 21:20–22 | 11:20–21 | ||
Temple controversies in Jerusalem | 21:23–23:39 | 11:27–12:44 | 20:1–21:4 | ||
Olivet Discourse on the return to Bethany | 24:1–25:46 | 13:1–37 | 21:5–36 | ||
Wednesday | Jesus continues daily teaching in the temple | 21:37–38 | |||
Sanhedrin plots to kill Jesus | 26:3–5 | 14:1–2 | 22:1–2 | ||
Wednesday/Thursday | Preparations for the Passover | 26:17–19 | 14:12–16 | 22:7–13 | |
Thursday | Passover meal/Last Supper | 26:20–35 | 14:17–26 | 22:14–30 | |
Upper Room Discourse | 13:1–17:26 | ||||
Jesus prays in Gethsemane | 26:36–46 | 14:32–42 | 22:39–46 | ||
Friday | Betrayal and arrest (after midnight?) | 26:47–56 | 14:43–52 | 22:47–53 | 18:2–12 |
Jewish trial: | |||||
—before Annas | 18:13–24 | ||||
—before Caiaphas and part of the Sanhedrin | 26:57–75 | 14:53–72 | 22:54–65 | 18:19–24 | |
—before full Sanhedrin (after sunrise?) | 27:1–2 | 15:1 | 22:66–71 | ||
Roman trials: | |||||
—before Pilate | 27:2–14 | 15:2–5 | 23:1–5 | ||
—before Herod | 23:6–12 | ||||
—before Pilate | 27:15–26 | 15:6–15 | 23:13–25 | 18:28–19:16 | |
Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) | 27:27–54 | 15:16–39 | 23:26–49 | 19:16–37 | |
Burial (evening) | 27:57–61 | 15:42–47 | 23:50–54 | 19:38–42 | |
Sunday | Empty-tomb witnesses | 28:1–8 | 16:1–8 | 24:1–12 | |
Resurrection appearances | 28:9–20 | 16:9–20 | 24:13–53 | 20:1–21:25 |
Mary, along with her sister Martha and her brother Lazarus, was a close friend of Jesus. Mary was intensely devoted to Jesus, choosing to sit at his feet and listen to his teaching while Martha struggled to be a good hostess (see Luke 10:38-42). Martha was annoyed that Mary didn’t help her, but Jesus praised Mary’s decision, saying that it demonstrated her desire for close fellowship with the Lord. On another occasion Mary was scolded by the disciples, who were indignant that she anointed Jesus with costly ointment rather than selling it and giving the money to the poor. Again, Jesus defended Mary’s actions of humility and devotion. (John 12:3)
Mark 11:2 Matthew mentions that a donkey was with the colt (see note on Matt. 21:6–7).
Mark 11:7 By riding on a donkey, Jesus fulfills a prophecy about the Messiah (Zech. 9:9). See notes on Matt. 21:4–5; John 12:15.
Mark 11:8 On the significance of cloaks and branches, see 2 Kings 9:12–13 and notes on Matt. 21:8; John 12:13.
Mark 11:9 Hosanna. “Save!” See note on Ps. 118:25. Blessed is he who comes in the name of the Lord is from Ps. 118:25–26, a prayer of blessing for the coming messianic kingdom (see notes on Matt. 23:39; Luke 13:35). The Triumphal Entry takes place at the beginning of Passover week, which recalls the Jewish people’s liberation from Egyptian slavery (see note on Mark 14:17). The pilgrims now are anticipating liberation from Rome’s oppression. But rather than defeating Rome, Jesus will defeat Satan, sin, and death. This celebration fulfills Zech. 9:9.
Mark 11:11 As the sovereign Lord who “will suddenly come to his temple” (Mal. 3:1), Jesus looked around at everything in the temple area. During this week, Jesus and the Twelve stay a short distance outside Jerusalem in Bethany, probably with their friends Lazarus, Mary, and Martha (see John 12:2–3).
Fig trees (11:13) reach an average height of around 10 to 30 feet (3 to 9 m). Figs are harvested twice a year, once in spring or early summer and again in autumn. Figs could be eaten straight from the tree, dried, or made into cakes for the winter.
Mark 11:13–14 Since the fruit of the fig tree begins to appear about the same time as the leaves, the appearance of leaves in full bloom means that the figs should already have been growing. But Jesus found nothing but leaves on the fig tree. This symbolizes the hypocrisy of those who seem to be bearing fruit but in fact are not. Jesus has in mind especially Israel, since in the OT the fig tree often serves as a symbol for Israel (e.g., Jer. 8:13; Hos. 9:10, 16; Joel 1:7).
Mark 11:15–17 he entered the temple. Jesus comes as Lord of the temple, to purify it (Mal. 3:1–4). See notes on Matt. 21:12–17; 21:12. Tables had been set up in the temple area to enable pilgrims to change their various currencies into coins for the annual temple tax, as well as to purchase pigeons, lambs, oil, salt, etc., for various sacrifices. But the business activity had turned the temple into a den of robbers (Jer. 7:11). Gentiles in particular were hindered by the commerce in the outer temple court. Jesus wants to restore the temple to its function as a house of prayer for all the nations (Isa. 56:7).
Mark 11:18 they feared him. The Jewish leaders correctly saw Jesus’ act as a challenge to their authority in the most sacred space in the world.
Mark 11:20 Mark reports that the disciples did not see the withered fig tree until the next morning. Matthew compresses the events of these two days into a single story (Matt. 21:18–22).
Mark 11:21 The withered fig tree represents God’s judgment on Israel (see note on vv. 13–14).
Mark 11:22–23 Moving a mountain was symbolic language for doing the seemingly impossible (compare Isa. 40:4; 54:10).
Mark 11:24–25 believe that you have received it, and it will be yours. Some have misunderstood this to mean that if they pray for some specific request and have enough faith, then God will do whatever they ask. But while we must always trust in God’s power, we must also submit to his will (14:36). Those who trust God for the right things in the right way can have confidence that God will “supply every need . . . according to his riches in glory in Christ Jesus” (Phil. 4:19; see also Rom. 8:28, 32).
Mark 11:28–33 by what authority. The question relates to the cleansing of the temple (vv. 15–19) but also to Jesus’ healing and teaching throughout his ministry, since he is neither a recognized priest nor an official interpreter of the law. Was the baptism of John from heaven or from man? This confession of ignorance by Jesus’ opponents demonstrates that they have no basis on which to judge his ministry.
Mark 12:1 vineyard, fence, tower. The landlord goes to great expense, so he is justified in expecting a share in the profit.
Mark 12:3–5 The landlord’s servants are increasingly mistreated: they are beaten, struck . . . on the head, and killed. The repetition of these events (and so with many others) reinforces the injustice. While Israel might have borne fruit, the leaders of Israel have prevented the fruit from being given to God.
Mark 12:7 kill. They may be assuming that the heir’s arrival means the landlord has died.
Mark 12:9 give the vineyard to others. Israel (and the Son sent to her) belongs to God. Israel’s leaders disrespect the possessions of God (11:27–12:12) and thus incur the judgment of God.
Mark 12:10 In Jesus’ day, Ps. 118:22–23 was seen as messianic (see Acts 4:11). Jesus’ opponents can thus understand that the “stone” refers to the Messiah. Builders refers to the leaders of Israel. Rejected echoes the theme of the persecution of the prophets of God (Neh. 9:9–35; Acts 7:1–53). The new Israel (faithful Israel) will accept the Son as the rightful messenger, heir, and cornerstone of the messianic kingdom (Jer. 31:26; Zech. 4:7).
Parable | Matthew | Mark | Luke |
---|---|---|---|
The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
The Weeds | 13:24–30, 36–43 | 4:26–29 | |
The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
The Leaven | 13:33 | 13:20–21 | |
The Hidden Treasure | 13:44 | ||
The Pearl of Great Value | 13:45–46 | ||
The Net | 13:47–50 | ||
The Lost Sheep | 18:10–14 | 15:3–7 | |
The Unforgiving Servant | 18:23–35 | ||
The Two Sons | 21:28–32 | ||
The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
The Wedding Feast | 22:1–14 | 14:16–24 | |
The Ten Virgins | 25:1–13 | ||
The Talents | 25:14–30 | 19:11–27 | |
The Good Samaritan | 10:29–37 | ||
The Rich Fool | 12:16–21 | ||
The Barren Fig Tree | 13:6–9 | ||
The Wedding Feast | 14:7–11 | ||
The Lost Coin | 15:8–10 | ||
The Prodigal Son | 15:11–32 | ||
The Dishonest Manager | 16:1–9 | ||
The Rich Man and Lazarus | 16:19–31 | ||
The Persistent Widow | 18:1–8 | ||
The Pharisee and the Tax Collector | 18:9–14 |
Mark 12:1–12 This parable of judgment is addressed primarily to the religious leaders of Israel (vv. 1, 12). Disputes between absentee landlords, their representatives (a servant), and tenants were common in Israel (vv. 3–5). The vineyard is a well-known symbol for Israel (Neh. 9:16–37; Isa. 5:1–5).
Mark 12:13 The Pharisees and Herodians collaborate against Jesus (see notes on 3:6; Matt. 22:16).
Mark 12:14 Is it lawful to pay taxes? Refusing to pay taxes to Rome would seem to entail rebellion against Caesar. But a willingness to pay taxes would seem to compromise devotion to God. On the relationship between church and state, see note on Matt. 22:21.
Mark 12:16 The likeness and inscription on the denarius represent the person of Caesar and his authority (see note on Matt. 22:19). Simply by having the coin, Jesus’ opponents show that they already participate in the Roman social order.
Mark 12:17 the things that are Caesar’s . . . the things that are God’s. See notes on Matt. 22:21; Luke 20:25. Jesus does not discuss the question of whether the current Roman government is just or unjust, but he does imply that it is right to pay taxes to Caesar. God’s kingdom, however, transcends all of these “things.”
The Sadducees were a small but powerful group of Jewish leaders who did not believe in the resurrection (12:18). This may have been because of their emphasis on the Pentateuch (Genesis–Deuteronomy), which does not seem to explicitly mention the resurrection. But Jesus showed them that the idea of resurrection can, in fact, be found in the Pentateuch (Mark 12:26–27).
Mark 12:18–23 The Sadducees, who reject any belief in the resurrection of the dead, try to show how such a belief would be in conflict with the law about levirate marriage (Deut. 25:5–6; see note on Matt. 22:24). How, they ask, can one woman be married to seven men in heaven?
Mark 12:25 The Sadducees falsely assume there will be marriage in heaven. Interpersonal relationships in heaven are similar to the relationships of angels (whose existence the Sadducees deny; see Acts 23:8). On the nature of human relationships in heaven, see note on Matt. 22:29–30.
Mark 12:26–27 The Lord is a covenant-keeping God, keeping his covenants with Abraham . . . Isaac, and . . . Jacob. And he is the God of the living. Abraham therefore continues to exist and to enjoy the blessings of God’s covenant (see Rom. 8:35–39), and hence will also be raised from the dead.
The Sadducees were a small but powerful group of Jewish leaders who did not believe in the resurrection (12:18). This may have been because of their emphasis on the Pentateuch (Genesis–Deuteronomy), which does not seem to explicitly mention the resurrection. But Jesus showed them that the idea of resurrection can, in fact, be found in the Pentateuch (Mark 12:26–27).
Mark 12:28–31 love the Lord your God. See Deut. 6:4–5; and note on Matt. 22:37–38. love your neighbor as yourself. See Lev. 19:18, 34; Rom. 13:8–10; Gal. 5:14; 1 John 4:10–11.
Mark 12:34 Jesus declared that the scribe who had questioned him (v. 28) was not far from the kingdom of God. Among the key truths the scribe didn’t understand were Jesus’ identity as the beloved Son (9:7), as the one to be confessed (8:38), and as the one who would die on his behalf (10:45; see 12:35–37).
Mark 12:35–37 While in the temple, Jesus publicly raises a question: who is the Messiah of God? Is he the son of David or the Lord of David? Jesus’ point is not to deny that the Messiah is a descendant of David. The issue is that, in the quoted passage (Ps. 110:1–5), the Messiah is called the Lord of David (see note on Matt. 22:41–46). Jesus affirms that the Psalm was divinely inspired by the Holy Spirit. Jesus anticipates being exalted to the right hand of God, and thus he far transcends any expectation of a merely political, Davidic messiah.
Mark 12:38 scribes. Experts in handling written documents.
Mark 11:12–12:44 Jesus’ first actions, after being hailed by the people as King, are to pass judgment on Jerusalem figuratively through the cursing of the fig tree and to cleanse the temple. These actions show his zeal for true worship of God.
Mark 12:42–44 The small copper coins were worth about 1/128th of a denarius, which was a day’s wage for a laborer.
Mary, along with her sister Martha and her brother Lazarus, was a close friend of Jesus. Mary was intensely devoted to Jesus, choosing to sit at his feet and listen to his teaching while Martha struggled to be a good hostess (see Luke 10:38-42). Martha was annoyed that Mary didn’t help her, but Jesus praised Mary’s decision, saying that it demonstrated her desire for close fellowship with the Lord. On another occasion Mary was scolded by the disciples, who were indignant that she anointed Jesus with costly ointment rather than selling it and giving the money to the poor. Again, Jesus defended Mary’s actions of humility and devotion. (John 12:3)
Mark 13:1 Herod the Great expanded the second temple to about double the size of Solomon’s temple (see note on Luke 21:5–6).
Herod’s Temple Mount was the focal point of Jerusalem during the time of Jesus. Sitting atop Jerusalem’s northeastern ridge, it occupied one-sixth of the city’s area. Under Herod the Great, the Temple Mount’s foundation was expanded to encompass approximately 1.5 million square feet (140,000 square meters). Its foundational walls were constructed using gigantic stones, the largest found being 45 feet long, 11.5 feet high, and 12 feet thick (13.7 m by 3.5 m by 3.7 m).
Mark 13:2 The temple would be destroyed because of its misuse by the leaders (see 12:9). not . . . one stone upon another. Titus, son of the emperor Vespasian, destroyed Jerusalem and the temple in A.D. 66–70.
When the Gospels and the book of Acts refer to entering the temple or teaching in the temple, it is often not a reference to Herod’s temple itself, but rather to this temple complex, including a number of courts and chambers that surrounded the temple. These latter structures were the great and wonderful buildings referred to by the disciples in Matt. 24:1; Mark 13:1–2.
Mark 13:3 The Mount of Olives (Olivet), with its spectacular view of the Temple Mount, stands just east of Jerusalem across the Kidron Valley. Jesus and his disciples regularly crossed over Olivet on their way from Jerusalem through Bethphage (Luke 19:29) to Bethany (John 11:1), which was on the mountain’s eastern slope.
The heavily fortified city of Jerusalem lay atop adjacent hills in the mountainous region of Judea. It therefore proved difficult even for the Romans to recapture during the Jewish revolt, although they eventually did so in A.D. 70 after a bitter siege. The oldest portion of Jerusalem, called “the city of David” and “Mount Zion,” lay to the south of the temple, but the city walls in the first century also encompassed the newer Upper City to the west of the temple. To the east, across the Kidron Valley (John 18:1), stood the Mount of Olives (Mark 13:3). To the south of Zion lay the Hinnom Valley. The reconstruction above depicts Jerusalem around A.D. 30, and the general direction of the drawing is looking north.
The Mount of Olives (13:3) gets its name from the olive trees that grow there in abundance. Olive trees were highly valued in Israel as a source of oil and wood. Gethsemane, which was on the Mount of Olives, means “oil press.”
Mark 13:8 The symbolic language of birth pains (see note on Matt. 24:8) describes the increase in frequency and duration of these end-time events.
Mark 13:14 The abomination of desolation (see Dan. 9:27; 11:31; 12:11) points to the Antichrist’s ultimate desecration of God’s temple (where he ought not to be; some understand this as a literal, rebuilt temple, and others understand it as the people of God; see 2 Thess. 2:1–12; 1 John 2:18). This event was anticipated in the destruction of the temple in Jerusalem (see note on Matt. 24:15). flee to the mountains. See note on Matt. 24:16.
The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.
5 B.C.* | Jesus is born in Bethlehem. |
4 B.C. | Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee. |
A.D. 6 | Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15). |
8* | Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50). |
8*–28/30 | Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt. |
28–29* | John the Baptist begins his ministry around the Jordan River (John 1:19). |
28–30* | Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture. |
33 (or 30) | Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2). |
33/34* | Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16). |
34–37 | Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18). |
36 | Pilate loses his position for incompetence. |
36/37* | Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18). |
37–45 | Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21). |
38* | Peter witnesses to Cornelius (Acts 10). |
39 | Antipas is exiled. |
40–45* | James writes his letter to believers outside Palestine (see James 1:1). |
41–44 | Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3). |
42–44 | Paul receives his “thorn in the flesh” (2 Cor. 12:7). |
44 | Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23). |
44–46 | Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah. |
44–47* | Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10). |
46–47 | Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26). |
46–48 | Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean. |
48* | Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28). |
48–49* | Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40). |
48/49–51* | Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22). |
49 | Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3). |
49–51* | Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8). |
51 | Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17). |
50–54* | Peter comes to Rome. |
52–57* | Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17). |
52–55 | Paul ministers in Ephesus (Acts 19:1–20). |
53–55* | Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10). |
54 | Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5). |
54–68 | Nero reigns. |
55–56* | Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5). |
57* | Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29). |
57–59 | Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34). |
60 | Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10). |
60–70* | Letter to the Hebrews is written. |
62 | James the brother of the Lord is executed by the Sadducean high priest Ananus. |
62–63* | Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13). |
62* | Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts. |
62–64 | Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17). |
63–64 | Work on the temple complex is completed. |
64 (July 19) | Fire in Rome; Nero blames and kills many Christians. |
64–67* | Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome. |
66 | First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions. |
67* | Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother. |
68 | Nero commits suicide; year of the three emperors. |
69 | Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor. |
70 (Aug. 30) | Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school. |
73 (May 2)* | Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide. |
75 | Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal. |
77 | Pliny the Elder writes Natural History. |
77–78 | Josephus publishes Jewish War in Rome. |
79 | Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate. |
81 | The Arch of Titus, celebrating his destruction of the temple, is erected in Rome. |
81–96 | Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla. |
85–95* | John writes his letters (1–3 John), probably in Ephesus. |
89–95* | John writes his Gospel, probably in Ephesus. |
93–94 | Josephus publishes Jewish Antiquities in Rome. |
94 | Domitian exiles philosophers from Rome. |
95* | Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders. |
95–96* | Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9). |
96–98 | Nerva, the first of five “good” emperors, ends official persecution. |
* denotes approximate date; / signifies either/or
Mark 13:19 Tribulation will occur in conjunction with the Antichrist’s desecration of the temple (v. 14). It will involve the worst suffering since the beginning of the creation. The flight of Christians from Jerusalem in A.D. 67 pointed forward to this universal tribulation (see note on Matt. 24:16).
Mark 13:20 The elect (see also vv. 22, 27) are those who have received God’s gracious and undeserved call to salvation (see note on Matt. 22:14).
Mark 13:22 On testing false prophets, see notes on Matt. 7:15–20; 1 John 4:1. Unlike Scripture, signs and wonders are not clear indicators of God’s presence (compare the actions of the Antichrist in 2 Thess. 2:7–12). Jesus’ remark that even the elect could be led astray emphasizes the stunning character of the false prophets’ miracles. But God will protect his own, so that they will not believe in a false messiah or prophet.
Mark 13:24–26 After that tribulation clearly sets the further statements of Jesus apart from the preceding verses. sun . . . moon . . . stars. Jesus now describes cosmic events (see note on Matt. 24:29) that will precede the coming of the Son of Man (see note on Matt. 24:30).
Mark 13:28–29 Some have understood fig tree here as a symbol for the nation of Israel (see note on 11:13–14), but it is more likely that in this case Jesus is just using a familiar event in nature as another illustration: when you see these things taking place, you know that Christ will come soon. “These things” probably refers not to the events of 13:24–27 (for they are the end) but the events of vv. 5–23.
Mark 13:30 this generation will not pass away until all these things take place. See note on Matt. 24:34.
Mark 13:31 my words will not pass away. Jesus claims that his words are more enduring than creation itself. He made the same claim for the words of the OT (Matt. 5:18).
Mark 13:32 nor the Son. See note on Matt. 24:36.
Mark 11:1–13:37 Entering and Judging Jerusalem. Jesus enters Jerusalem triumphantly, cleanses the temple, and authoritatively teaches both opponents and disciples.
Mark 13:4–37 when will these things be, and what will be the sign? Jesus’ answer deals primarily with the second part of the question, but he also addresses the timing of the coming events. The disciples assume that the destruction of the temple will coincide with the end of time, but Jesus corrects their thinking (vv. 7, 13). The destruction of Jerusalem (which came in A.D. 70) functions as a prophetic preview of the last judgment, which will occur when Jesus returns. God already knows about all these things, and the elect (vv. 20, 22, 27) will be preserved.
Mark 13:33–37 This parable about a man going on a journey is similar to the parable of the wicked tenants (12:1–12). The sudden return of the master of the house corresponds to the sudden coming of the Son of Man (find you asleep, 13:36; see Luke 17:24–32).
By the time of Jesus, Jerusalem had grown from a modest military fortress to a world-class city with a newly renovated temple that rivaled nearly any in the ancient world. Public pools were fed by the Gihon Spring and by two aqueducts that brought water to the city from as far as 7 miles (11 km) away. The towns of Bethphage and Bethany were located on the eastern slopes of the Mount of Olives, which lay to the east of Jerusalem. See also Jerusalem in the Time of Jesus, pp. 1364–1365.
Nearing the end of his earthly ministry, Jesus approaches Jerusalem on a mission. Setting the stage, he publicly declares himself King with the triumphal entry. He then moves with purpose to address the state of the temple, call out the religious leaders, and prepare his disciples for the coming age.
Approaching the temple, Jesus curses a fruitless fig tree. Jesus finds the temple equally barren. Mark 12:33 communicates the fruit God desires, "And 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, is much more than all whole burnt offerings and sacrifices." Rather than producing a people of sincere repentance, the temple overflows with convenience and greed. Jesus clears the courts and addresses those culpable for corruption, the religious authorities.
While the Pharisees and Sadducees test him, Jesus rebukes them. In their pursuit of man-made rules and obsession with power, the leaders burden God's children and perpetuate empty religion. Jesus sees the underlying heart of all mankind—lost and in need of a shepherd (Matthew 9:36). He knows the solution lies not with the self-serving leaders but in his death, resurrection, and new covenant.
Before bringing in this new kingdom, Jesus teaches his disciples concerning the end. He gives them relevant signs and warnings along with encouragement. Jesus reminds them that his return hinges on all nations receiving the gospel. He ends with a call to stay awake and continue the Master's work to the very end.
How does this equip us to love God with all of our hearts? We examine whom Jesus commends: the scribe, who understands that God desires sincere surrender over empty sacrifice; and the widow, who is actively living out sincere surrender. If sincerity helps launch undivided love for God, how do we continue growing? We gain additional insight through what Jesus condemns. From the corrupt temple, intended to house God's holiness, we learn to prioritize God's presence in our lives. Through the religious leaders, appearing holy outside but fruitless inside, we're reminded to abide in Christ and bear fruit in the process (John 15:5).
This month's memory verse
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."
1. Many of the people rejoicing during the triumphal entry later condemn Jesus to death. Some expect Jesus to conquer the oppressive Roman rule. Instead, Jesus arrives to defeat sin. How do you respond when God's plan for you turns out differently than expected? How do you process and fight the hold of anger or discouragement?
2. As you seek to love God, what area of the Great Commandment (heart, soul, mind, strength) is hardest for you to live out?
3. Can you relate to the religious leaders? Is there any part of your life that outwardly appears you're following the Lord, but inwardly you know it's just for show?
4. In the parable at the end of Mark 13, the master leaves the servants with work to accomplish before he returns at an hour unknown. What work did Jesus leave the Church while awaiting his return?
5. As you read these chapters in Mark, what stands out the most to you? What did you find most encouraging?