There is something similar in Matthew, chapter 24:2, almost word for word, and in Luke, chapter 21:6, but slightly different. Mark said that Jesus asked this disciple (καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ) if he saw all these great buildings (Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς)? There is no solemn proclamation here, as in Matthew. However, Jesus told him that not one stone would be left on another stone at the Temple (οὐ μὴ ἀφεθῇ λίθος ἐπὶ λίθον). All of the Temple buildings would be torn down, thrown down, or destroyed (ὃς οὐ μὴ καταλυθῇ). In fact, in 70 CE, less than 40 years after the time of Jesus, the Jerusalem Temple was destroyed by the Romans in their war with Israel. However, threats against the original Jerusalem Temple had been common among the prophets in the Old Testament, especially before the Exile in the 7th and 6th century BCE.
There is something similar in Matthew, chapter 24:1. Mark said that Jesus was leaving the Temple (Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ). Then one of his disciples (λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ) pointed out to him the beautiful Temple buildings. This unnamed disciple called him teacher (Διδάσκαλε). He wanted Jesus to see and look at the wonderful or great stones and buildings (ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί). The Jerusalem Temple had been under reconstruction since the time of Herod the Great in 19 BCE but would not have been completed at the time of Jesus, since it was only finished in 63 CE. However, most of the work would have been done by the time of Jesus.
Only Luke, chapter 21:4, has something similar, while Matthew did not mention this incident. Mark said that Jesus explained how this poor widow had given more than others, since it was not numerically correct. All of the other rich people had contributed out of their abundance or overflowing wealth (πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον). However, she had contributed out of her poverty (αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς). She put into the Temple treasury everything that she had to live on (πάντα ὅσα εἶχεν ἔβαλεν), her whole livelihood (ὅλον τὸν βίον αὐτῆς). Now she was destitute. This was a strange explanation. This widow became destitute by contributing to the Temple treasury. Was that a good idea? Was this a false sense of generosity?
Only Luke, chapter 21:3, has something similar, while Matthew did not mention this incident. Mark said that Jesus called his disciples (καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ). He told them with a solemn pronouncement (εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν) that this poor widow had put in more money than all those rich people who were contributing to the treasury (ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον). In plain numerical terms, that was not correct, but proportionally it was true. She had given the smallest amount of Greek or Roman money as possible. There was nothing smaller than her contribution of 2 copper coins. However, she had so little to begin with, so that this was a large contribution for her.
Only Luke, chapter 21:2, has something similar, while Matthew did not mention this incident. Mark indicated that Jesus said that one poor widow came to the treasury (καὶ ἐλθοῦσα μία χήρα πτωχὴ). She put in two small copper coins (ἔβαλεν λεπτὰ δύο). A λεπτὰ “lepton” copper coin was the smallest Greek coin and often called a “mite”. 2 of these “lepton” copper coins was worth a penny or a κοδράντης (ὅ ἐστιν κοδράντης). This κοδράντης “quadrans” was the smallest Roman copper coin. This was a very small amount of money that this poor widow put into the Temple treasury.
Only Luke, chapter 21:1, has something similar, while Matthew did not mention this incident. Mark said that Jesus sat down opposite the treasury (Καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου), a room in the Temple. He watched how the crowds of people put money into the treasury (ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον). Many rich people put in large sums of money (καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά). So far there is nothing extraordinary about rich people giving lots of money to the Temple treasury.
Next Mark talked about how these Scribes took advantage of widows and pretended to be men of prayer. Something similar can be found in Luke, chapter 20:47, but not in Matthew. Mark indicated that Jesus said that these Scribes devoured widows’ houses. What did he mean by that? They obviously took advantage of the generosity of widows. For the sake of appearances, these Scribes said long prayers. Thus, they would receive a great severe condemnation for their behavior. Once again, there was no mention of any Pharisees, just the Scribes.
There is something similar in Matthew, chapter 23, who had a much longer diatribe against the Scribes and the Pharisees. Luke, chapter 20:46, also had something similar to this. Mark indicated that as Jesus taught (Καὶ ἐν τῇ διδαχῇ), he told them to beware of the Scribes (ἔλεγεν Βλέπετε ἀπὸ τῶν γραμματέων), but there was no mention of the Pharisees. These Scribes walked around in long robes (τῶν θελόντων ἐν στολαῖς περιπατεῖν). They loved to be greeted with respect in the marketplaces (καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς). They loved the front seats in the assembly synagogues (καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς). They loved to have the chief places of honor at banquet feasts (καὶ πρωτοκλισίας ἐν τοῖς δείπνοις), They were the elite social butterflies.
There is something similar in Matthew, chapter 22:35-37, and Luke, chapter 20:45. What did David mean when he called the future Messiah Christ, a son of David? The traditional belief was that the Messiah Christ would be the son or descendent of David. Jesus then posed this big question. Mark indicated that Jesus asked how can David call the Messiah Lord (αὐτὸς Δαυεὶδ λέγει αὐτὸν Κύριον) and yet be the son of David (καὶ πόθεν αὐτοῦ ἐστιν υἱός)? This was a trick question. Why would David call his future son or descendant his own Lord or master, or consider him greater? The implication was that Jesus, the Son of Man, and descendant of David, was greater than David. Peter, in fact, repeated this citation of Psalm 110 in his preaching in the Acts of the Apostles, chapter 2:34-35, also. Only Mark had the comment that the large crowd was listening to Jesus with delight or gladly (Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως).
There is something similar in Matthew, chapter 22:43-44, and Luke, chapter 20:42-43, almost word for word. Mark used Psalm 110:1 as the basis of this question about David and the Messiah Christ. Mark indicated that that Jesus said that David himself (αὐτὸς Δαυεὶδ εἶπεν), inspired by the Holy Spirit (ἐν τῷ Πνεύματι τῷ Ἁγίῳ), spoke about the “Lord (Κύριος).” In Psalm 110:1, David said that the Lord said to his Lord to sit at his right hand (Εἶπεν Κύριος τῷ Κυρίῳ μου Κάθου ἐκ δεξιῶν μου). He should sit there until he put all his enemies under his feet (ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου). The assumption was that David had written the psalms, so that citing Psalm 110 was citing David himself.