Text -- Mark 13:13-37 (NET)

13:13 You will be hated by everyone because of my name. But the one who endures to the end will be saved.

The Abomination of Desolation

13:14 “But when you see the abomination of desolation standing where it should not be (let the reader understand), then those in Judea must flee to the mountains. 13:15 The one on the roof must not come down or go inside to take anything out of his house. 13:16 The one in the field must not turn back to get his cloak. 13:17 Woe to those who are pregnant and to those who are nursing their babies in those days! 13:18 Pray that it may not be in winter. 13:19 For in those days there will be suffering unlike anything that has happened from the beginning of the creation that God created until now, or ever will happen. 13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them short. 13:21 Then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe him. 13:22 For false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, the elect. 13:23 Be careful! I have told you everything ahead of time.

The Arrival of the Son of Man

13:24 “But in those days, after that suffering, the sun will be darkened and the moon will not give its light; 13:25 the stars will be falling from heaven, and the powers in the heavens will be shaken. 13:26 Then everyone will see the Son of Man arriving in the clouds with great power and glory. 13:27 Then he will send angels and they will gather his elect from the four winds, from the ends of the earth to the ends of heaven.

The Parable of the Fig Tree

13:28 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 13:29 So also you, when you see these things happening, know that he is near, right at the door. 13:30 I tell you the truth, this generation will not pass away until all these things take place. 13:31 Heaven and earth will pass away, but my words will never pass away.

Be Ready!

13:32 “But as for that day or hour no one knows it– neither the angels in heaven, nor the Son– except the Father. 13:33 Watch out! Stay alert! For you do not know when the time will come. 13:34 It is like a man going on a journey. He left his house and put his slaves in charge, assigning to each his work, and commanded the doorkeeper to stay alert. 13:35 Stay alert, then, because you do not know when the owner of the house will return– whether during evening, at midnight, when the rooster crows, or at dawn– 13:36 or else he might find you asleep when he returns suddenly. 13:37 What I say to you I say to everyone: Stay alert!”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 13:13

But he that endureth to the end ( ho de hupomeinas eis telos ).

Note this aorist participle with the future verb. The idea here is true to the etymology of the word, remaining under (hupomenō ) until the end. The divisions in families Jesus had predicted before (Luk 12:52.; Luk 14:25.).

Robertson: Mar 13:13

Be saved ( sōthēsetai ).

Here Jesus means final salvation (effective aorist future passive), not initial salvation.

Robertson: Mar 13:14

Standing where he ought not ( hestēkota hopou ou dei ).

Mat 24:15 has "standing in the holy place"(hestos en topoi hagiōi ), neuter and agreeing with bdelugma (abomination), the very phrase applied in 1 Maccabees 1:54 to the altar to Zeus erected by Antiochus Epiphanes where the altar to Jehovah was. Mark personifies the abomination as personal (masculine), while Luk 21:20 defines it by reference to the armies (of Rome, as it turned out). So the words of Daniel find a second fulfilment, Rome taking the place of Syria (Swete). See Mat 24:15 for this phrase and the parenthesis inserted in the words of Jesus ("Let him that readeth understand"). See also Mat 24:16-25 for discussion of details in Mar 13:14-22.

Robertson: Mar 13:16

In the field ( eis ton agron ).

Here Mat 24:18 has en tōi agrōi , showing identical use of eis with accusative and en with the locative.

Robertson: Mar 13:19

Which God created ( hēn ektisen ho theos ).

Note this amplification to the quotation from Dan 12:1.

Robertson: Mar 13:20

Whom he chose ( hous exelexato ).

Indirect aorist middle indicative. In Mark alone. Explains the sovereign choice of God in the end by and for himself.

Robertson: Mar 13:22

That they may lead astray ( pros to apoplanāin ).

With a view to leading off (pros and the infinitive). Mat 24:24 has hōste apoplāsthai , so as to lead off.

Robertson: Mar 13:23

But take ye heed ( Humeis de blepete ).

Gullibility is no mark of a saint or of piety. Note emphatic position of you (humeis ). Credulity ranks no higher than scepticism. God gave us our wits for self-protection. Christ has warned us beforehand.

Robertson: Mar 13:24

The sun shall be darkened ( ho helios skotisthēsetai ).

Future passive indicative. These figures come from the prophets (Isa 13:9.; Eze 32:7.; Joe 2:1., Joe 2:10.; Amo 8:9; Zep 1:14-16; Zec 12:12). One should not forget that prophetic imagery was not always meant to be taken literally, especially apocalyptic symbols. Peter in Act 2:15-21 applies the prophecy of Joel about the sun and moon to the events on the day of Pentecost. See Mat 24:29-31 for details of Mar 13:24-27.

Robertson: Mar 13:25

The stars shall be falling ( hoi asteres esontai piptontes ).

Periphrastic future indicative, esontai , future middle indicative and piptontes , present active participle.

Robertson: Mar 13:27

Shall gather together his elect ( episunaxei tous eklektous autou ).

This is the purpose of God through the ages.

Robertson: Mar 13:27

From the uttermost part of the earth to the uttermost part of heaven ( ap' akrou gēs heōs akrou ouranou ).

The Greek is very brief, "from the tip of earth to the tip of heaven."This precise phrase occurs nowhere else.

Robertson: Mar 13:28

Coming to pass ( ginomena ).

Present middle participle, linear action. See Mat 24:32-36 for details of Mar 13:28-32 (the Parable of the Fig Tree).

Robertson: Mar 13:32

Not even the Son ( oude ho huios ).

There is no doubt as to the genuineness of these words here such as exists in Mat 24:36. This disclaimer of knowledge naturally interpreted applies to the second coming, not to the destruction of Jerusalem which had been definitely limited to that generation as it happened in a.d. 70.

Robertson: Mar 13:34

Commanded also the porter to watch ( kai tōi thurōrōi eneteilato hina grēgorēi ).

The porter or door-keeper (thurōros ), as well as all the rest, to keep a watch (present subjunctive, grēgorēi ). This Parable of the Porter is only in Mark. Our ignorance of the time of the Master’ s return is an argument not for indifference nor for fanaticism, but for alertness and eager readiness for his coming.

Robertson: Mar 13:35

@@The four watches of the night are named here: evening (opse ), midnight (mesonuktion ), cock-crowing (alektorophōnias ), morning (prōi ).

Robertson: Mar 13:37

Watch ( grēgoreite ).

Be on the watch. Present imperative of a verb made on the second perfect, egrēgora , to be awake. Stay awake till the Lord comes.

Vincent: Mar 13:14

Abomination

See on Mat 24:15.

Vincent: Mar 13:15

Housetop

See on Mat 24:17.

Vincent: Mar 13:19

The creation which God created

Note the peculiar amplification, and compare Mar 13:20, the elect or chosen whom he chose.

Vincent: Mar 13:20

Shortened

See on Mat 24:22.

Vincent: Mar 13:22

Shall shew ( δώσουσιν )

Lit., shall give. A few editors, however, read ποιήσουσιν , shall make or do .

Vincent: Mar 13:24

Light ( φέγγος )

The word is used in the New Testament wherever the light of the moon is referred to. Compare Mat 24:29, the only other instance. It occurs also in Luk 11:33, but meaning the light of a lamp.

Vincent: Mar 13:25

The stars of heaven shall fall

A rendering which falls very far short of the graphic original: οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες : the stars shall be falling from heaven. So Rev., thus giving the sense of continuousness, as of a shower of falling stars.

Vincent: Mar 13:27

From the uttermost part of the earth to the uttermost part of heaven ( ἀπ ' ἄκρου γῆς ἕως ἄκρου οὐρανοῦ )

From the outermost border of the earth, conceived as a fiat surface, to where the outermost border of the heaven sets a limit to the earth. Compare Mat 24:31. Mark's expression is more poetical.

Vincent: Mar 13:28

Parable

See on Mat 24:32.

Vincent: Mar 13:28

Branch

See on Mar 11:8.

Vincent: Mar 13:29

Come to pass ( γινόμενα )

The present participle, and therefore better as Rev., coming to pass; in process of fulfilment .

Vincent: Mar 13:33

Watch ( ἀγρυπνεῖτε )

The word is derived from ἀγρεύω , do hunt , and ὕπνος , sleep. The picture is of one in pursuit of sleep , and therefore wakeful, restless. Wyc.'s rendering of the whole passage is striking: See! wake ye and pray ye!

Vincent: Mar 13:34

A man taking a far journey ( ἄνθρωπος ἀπόδημος )

The A. V. is incorrect, since the idea is not that of a man about to go, as Mat 25:14; but of one already gone. So Wyc., gone far in pilgrimage; and Tynd., which is gone into a strange country. The two words form one notion - a man abroad. Rev., sojourning in another country.

Vincent: Mar 13:35

Watch ( γρηγορεῖτε )

A different word from that in Mar 13:33. See also Mar 13:34. The picture in this word is that of a sleeping man rousing himself. While the other word conveys the idea of simple wakefulness, this adds the idea of alertness. Compare Mar 14:38; Luk 12:37; 1Pe 5:8. The apostles are thus compared with the doorkeepers, Mar 13:34; and the night season is in keeping with the figure. In the temple, during the night, the captain of the temple made his rounds, and the guards had to rise at his approach and salute him in a particular manner. Any guard found asleep on duty was beaten, or his garments were set on fire. Compare Rev 16:15 : " Blessed is he that watcheth and keepeth his garments. " The preparations for the morning service required all to be early astir. The superintending priest might knock at the door at any moment. The Rabbis use almost the very words in which scripture describes the unexpected coming of the Master. " Sometimes he came at the cockcrowing, sometimes a little earlier, sometimes a little later. He came and knocked and they opened to him" (Edersheim, " The Temple" ).

Vincent: Mar 13:37

Watch

The closing and summary word is the stronger word of Mar 13:35 : Be awake and on guard.

Wesley: Mar 13:14

That place being set apart for sacred use. Mat 24:15; Luk 21:20; Dan 9:27.

Wesley: Mar 13:19

May it not be doubted, whether this be yet fully accomplished? Is not much of this affliction still to come?

Wesley: Mar 13:20

The Christians: whom he hath chosen - That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth.

Wesley: Mar 13:20

That is, will surely shorten.

Wesley: Mar 13:21

Mat 24:23.

Wesley: Mar 13:24

Which immediately precede the end of the world: after that tribulation - Above described.

Wesley: Mar 13:28

Mat 24:32; Luk 21:28.

Wesley: Mar 13:29

The Son of man.

Wesley: Mar 13:30

Relating to the temple and the city.

Wesley: Mar 13:32

The day of judgment is often in the Scriptures emphatically called that day.

Wesley: Mar 13:32

Not as man: as man he was no more omniscient than omnipresent. But as God he knows all the circumstances of it.

Wesley: Mar 13:33

Mat 24:42; Luk 21:34.

Wesley: Mar 13:34

Being about to leave this world and go to the Father, he appoints the services that are to be performed by all his servants, in their several stations. This seems chiefly to respect ministers at the day of judgment: but it may be applied to all men, and to the time of death. Mat 25:14; Luk 19:12.

JFB: Mar 13:13

Matthew (Mat 24:12) adds this important intimation: "And because iniquity shall abound, the love of many"--"of the many," or "of the most," that is, of the generality of professed disciples--"shall wax cold." Sad illustrations of the effect of abounding iniquity in cooling the love even of faithful disciples we have in the Epistle of James, written about the period here referred to, and too frequently ever since.

JFB: Mar 13:13

See on Mat 10:21-22; and compare Heb 10:38-39, which is a manifest allusion to these words of Christ; also Rev 2:10. Luke (Luk 21:18) adds these reassuring words: "But there shall not an hair of your heads perish." Our Lord had just said (Luk 21:16) that they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of the ninety-first Psalm and such like.

JFB: Mar 13:14

"Jerusalem compassed by armies"--by encamped armies; in other words, when ye shall see it besieged, and

JFB: Mar 13:14

That is, as explained in Matthew (Mat 24:15), "standing in the holy place."

JFB: Mar 13:14

Readeth that prophecy. That "the abomination of desolation" here alluded to was intended to point to the Roman ensigns, as the symbols of an idolatrous, and so unclean pagan power, may be gathered by comparing what Luke says in the corresponding verse (Luk 21:20); and commentators are agreed on it. It is worthy of notice, as confirming this interpretation, that in 1 Maccabees 1:54--which, though aprocryphal Scripture, is authentic history--the expression of Daniel (Dan 11:31; Dan 12:11) is applied to the idolatrous profanation of the Jewish altar by Antiochus Epiphanes.

JFB: Mar 13:14

The ecclesiastical historian, EUSEBIUS, early in the fourth century, tells us that the Christians fled to Pella, at the northern extremity of Perea, being "prophetically directed"--perhaps by some prophetic intimation more explicit than this, which would be their chart--and that thus they escaped the predicted calamities by which the nation was overwhelmed.

JFB: Mar 13:15

That is, let him take the outside flight of steps from the roof to the ground; a graphic way of denoting the extreme urgency of the case, and the danger of being tempted, by the desire to save his property, to delay till escape should become impossible.

JFB: Mar 13:16

And let him that is in the field not turn back again for to take up his garment.

JFB: Mar 13:17

Or, "alas for them."

JFB: Mar 13:17

In consequence of the aggravated suffering which those conditions would involve.

JFB: Mar 13:18

Making escape perilous, or tempting you to delay your flight. Matthew (Mat 24:20) adds, "neither on the sabbath day," when, from fear of a breach of its sacred rest, they might be induced to remain.

JFB: Mar 13:19

Such language is not unusual in the Old Testament with reference to tremendous calamities. But it is matter of literal fact that there was crowded into the period of the Jewish war an amount and complication of suffering perhaps unparalleled; as the narrative of JOSEPHUS, examined closely and arranged under different heads, would show.

JFB: Mar 13:20

That is, no human life.

JFB: Mar 13:20

But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. This portion of the prophecy closes, in Luke, with the following vivid and important glance at the subsequent fortunes of the chosen people: "And they shall fall by the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luk 21:24). The language as well as the idea of this remarkable statement is taken from Dan 8:10, Dan 8:13. What, then, is its import here? It implies, first, that a time is coming when Jerusalem shall cease to be "trodden down of the Gentiles"; which it was then by pagan, and since and till now is by Mohammedan unbelievers: and next, it implies that the period when this treading down of Jerusalem by the Gentiles is to cease will be when "the times of the Gentiles are fulfilled" or "completed." But what does this mean? We may gather the meaning of it from Rom. 11:1-36 in which the divine purposes and procedure towards the chosen people from first to last are treated in detail. In Rom 11:25 these words of our Lord are thus reproduced: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." See the exposition of that verse, from which it will appear that "till the fulness of the Gentiles be come in"--or, in our Lord's phraseology, "till the times of the Gentiles be fulfilled"--does not mean "till the general conversion of the world to Christ," but "till the Gentiles have had their full time of that place in the Church which the Jews had before them." After that period of Gentilism, as before of Judaism, "Jerusalem" and Israel, no longer "trodden down by the Gentiles," but "grafted into their own olive tree," shall constitute, with the believing Gentiles, one Church of God, and fill the whole earth. What a bright vista does this open up!

JFB: Mar 13:21

So Luk 17:23. No one can read JOSEPHUS' account of what took place before the destruction of Jerusalem without seeing how strikingly this was fulfilled.

JFB: Mar 13:21

Implying that this, though all but done, will prove impossible. What a precious assurance! (Compare 2Th 2:9-12).

JFB: Mar 13:23

He had just told them that the seduction of the elect would prove impossible; but since this would be all but accomplished, He bids them be on their guard, as the proper means of averting that catastrophe. In Matthew (Mat 24:26-28) we have some additional particulars: "Wherefore, if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." See on Luk 17:23-24. "For wheresoever the carcass is, there will the eagles be gathered together." See on Luk 17:37.

JFB: Mar 13:24

"Immediately after the tribulation of those days" (Mat 24:29).

the sun shall be darkened, and the moon shall not give her light.

JFB: Mar 13:25

"and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth" (Luk 21:25-26).

JFB: Mar 13:25

Though the grandeur of this language carries the mind over the head of all periods but that of Christ's Second Coming, nearly every expression will be found used of the Lord's coming in terrible national judgments: as of Babylon (Isa 13:9-13); of Idumea (Isa 34:1-2, Isa 34:4, Isa 34:8-10); of Egypt (Eze 32:7-8); compare also Psa 18:7-15; Isa 24:1, Isa 24:17-19; Joe 2:10-11, &c. We cannot therefore consider the mere strength of this language a proof that it refers exclusively or primarily to the precursors of the final day, though of course in "that day" it will have its most awful fulfilment.

JFB: Mar 13:26

In Mat 24:30, this is given most fully: "And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man," &c. That this language finds its highest interpretation in the Second Personal Coming of Christ, is most certain. But the question is, whether that be the primary sense of it as it stands here? Now if the reader will turn to Dan 7:13-14, and connect with it the preceding verses, he will find, we think, the true key to our Lord's meaning here. There the powers that oppressed the Church--symbolized by rapacious wild beasts--are summoned to the bar of the Great God, who as the Ancient of days seats Himself, with His assessors, on a burning Throne: thousand thousands ministering to Him, and ten thousand times ten thousand standing before Him. "The judgment is set, and the books are opened." Who that is guided by the mere words would doubt that this is a description of the Final Judgment? And yet nothing is clearer than that it is not, but a description of a vast temporal judgment, upon organized bodies of men, for their incurable hostility to the kingdom of God upon earth. Well, after the doom of these has been pronounced and executed, and room thus prepared for the unobstructed development of the kingdom of God over the earth, what follows? "I saw in the night visions, and behold, one like THE SON OF MAN came with the clouds of heaven, and came to the Ancient of days, and they [the angelic attendants] brought Him near before Him." For what purpose? To receive investiture in the kingdom, which, as Messiah, of right belonged to Him. Accordingly, it is added, "And there was given Him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed." Comparing this with our Lord's words, He seems to us, by "the Son of man [on which phrase, see on Joh 1:51] coming in the clouds with great power and glory," to mean, that when judicial vengeance shall once have been executed upon Jerusalem, and the ground thus cleared for the unobstructed establishment of His own kingdom, His true regal claims and rights would be visibly and gloriously asserted and manifested. See on Luk 9:28 (with its parallels in Mat 17:1; Mar 9:2), in which nearly the same language is employed, and where it can hardly be understood of anything else than the full and free establishment of the kingdom of Christ on the destruction of Jerusalem. But what is that "sign of the Son of man in heaven?" Interpreters are not agreed. But as before Christ came to destroy Jerusalem some appalling portents were seen in the air, so before His Personal appearing it is likely that something analogous will be witnessed, though of what nature it would be vain to conjecture.

JFB: Mar 13:27

"with a great sound of a trumpet" (Mat 24:31).

JFB: Mar 13:27

As the tribes of Israel were anciently gathered together by sound of trumpet (Exo 19:13, Exo 19:16-19; Lev 23:24; Psa 81:3-5), so any mighty gathering of God's people, by divine command, is represented as collected by sound of trumpet (Isa 27:13; compare Rev 11:15); and the ministry of angels, employed in all the great operations of Providence, is here held forth as the agency by which the present assembling of the elect is to be accomplished. LIGHTFOOT thus explains it: "When Jerusalem shall be reduced to ashes, and that wicked nation cut off and rejected, then shall the Son of man send His ministers with the trumpet of the Gospel, and they shall gather His elect of the several nations, from the four corners of heaven: so that God shall not want a Church, although that ancient people of His be rejected and cast off: but that ancient Jewish Church being destroyed, a new Church shall be called out of the Gentiles." But though something like this appears to be the primary sense of the verse, in relation to the destruction of Jerusalem, no one can fail to see that the language swells beyond any gathering of a human family into a Church upon earth, and forces the thoughts onward to that gathering of the Church "at the last trump," to meet the Lord in the air, which is to wind up the present scene. Still, this is not, in our judgment, the direct subject of the prediction; for Mar 13:28 limits the whole prediction to the generation then existing.

JFB: Mar 13:28

"Now from the fig tree learn the parable," or the high lesson which this teaches.

JFB: Mar 13:28

"its leaves."

JFB: Mar 13:29

Rather, "coming to pass."

JFB: Mar 13:29

"the kingdom of God" (Luk 21:31).

JFB: Mar 13:29

That is, the full manifestation of it; for till then it admitted of no full development. In Luke (Luk 21:28) the following words precede these: "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh"--their redemption, in the first instance certainly, from Jewish oppression (1Th 2:14-16; Luk 11:52): but in the highest sense of these words, redemption from all the oppressions and miseries of the present state at the second appearing of the Lord Jesus.

JFB: Mar 13:30

Or "fulfilled" (Mat 24:34; Luk 21:32). Whether we take this to mean that the whole would be fulfilled within the limits of the generation then current, or, according to a usual way of speaking, that the generation then existing would not pass away without seeing a begun fulfilment of this prediction, the facts entirely correspond. For either the whole was fulfilled in the destruction accomplished by Titus, as many think; or, if we stretch it out, according to others, till the thorough dispersion of the Jews a little later, under Adrian, every requirement of our Lord's words seems to be met.

JFB: Mar 13:31

The strongest possible expression of the divine authority by which He spake; not as Moses or Paul might have said of their own inspiration, for such language would be unsuitable in any merely human mouth.

Warnings to Prepare for the Coming of Christ Suggested by the Foregoing Prophecy (Mar 13:32-37).

JFB: Mar 13:31

At which stage the analogy between that and the day of final vengeance and redemption waxes more striking--His language rises and swells beyond all temporal and partial vengeance, beyond all earthly deliverances and enlargements, and ushers us resistlessly into the scenes of the final day. Accordingly, in these six concluding verses it is manifest that preparation for "THAT DAY" is what our Lord designs to inculcate.

JFB: Mar 13:32

That is, the precise time.

JFB: Mar 13:32

Literally, no one.

JFB: Mar 13:32

This very remarkable statement regarding "the Son" is peculiar to Mark. Whether it means that the Son was not at that time in possession of the knowledge referred to, or simply that it was not among the things which He had received to communicate--has been matter of much controversy even among the firmest believers in the proper Divinity of Christ. In the latter sense it was taken by some of the most eminent of the ancient Fathers, and by LUTHER, MELANCTHON, and most of the older Lutherans; and it is so taken by BENGEL, LANGE, WEBSTER and WILKINSON, CHRYSOSTOM and others understood it to mean that as man our Lord was ignorant of this. It is taken literally by CALVIN, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STIER, ALFORD, and ALEXANDER.

JFB: Mar 13:33

Take ye heed, watch and pray; for ye know not when the time is.

JFB: Mar 13:34

The idea thus far is similar to that in the opening part of the parable of the talents (Mat 25:14-15).

JFB: Mar 13:34

The gatekeeper.

JFB: Mar 13:34

Pointing to the official duty of the ministers of religion to give warning of approaching danger to the people.

JFB: Mar 13:35

An allusion to the four Roman watches of the night.

JFB: Mar 13:36

See on Luk 12:35-40; Luk 12:42-46.

JFB: Mar 13:37

This discourse, it will be remembered, was delivered in private.

JFB: Mar 13:37

Anticipating and requiring the diffusion of His teaching by them among all His disciples, and its perpetuation through all time.

Clarke: Mar 13:14

Let him that readeth understand - What he readeth, is added by D, and three of the Itala, perhaps needlessly.

Clarke: Mar 13:15

House-top - See on Mat 24:17 (note).

Clarke: Mar 13:20

Had shortened those days - Because of his chosen, added by D, Armenian, and five of the Itala. See Mat 24:22.

Clarke: Mar 13:30

This generation - Ἡ γενεα αὑτη, This very race of men. It is certain that this word has two meanings in the Scriptures; that given in the text, and that above. Generation signifies a period of a certain number of years, sometimes more, sometimes less. In Deu 1:35; Deu 2:14, Moses uses the word to point out a term of thirty-eight years, which was precisely the number in the present case; for Jerusalem was destroyed about thirty-eight years after our Lord delivered this prediction. But as there are other events in this chapter, which certainly look beyond the destruction of Jerusalem, and which were to take place before the Jews should cease to be a distinct people, I should therefore prefer the translation given above. See on Mat 24:34 (note).

Clarke: Mar 13:32

Neither the Son - This clause is not found either in Matthew or Luke; and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event - how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, Dan 9:24, etc., could fix the very year, not less than five hundred years before it happened: how he in whom the fullness of the Godhead dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the man Christ Jesus might, at one time, communicate less of the knowledge of futurity to him than at another. However, I strongly suspect that the clause was not originally in this Gospel. Its not being found in the parallel places in the other evangelists is, in my opinion, a strong presumption against it. But Dr. Macknight, and others, solve this difficulty in the following manner. They suppose the verb οιδεν to have the force of the Hebrew conjugation Hiphel, in which verbs are taken in a causative, declarative, or permissive sense; and that it means here, make known, or promulge, as it is to be understood in 1Co 2:2. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man himself; but it should be made known by the Father only, in the execution of the purposes of his justice. I am afraid this only cuts the knot, but does not untie it.

Clarke: Mar 13:34

Left his house - Οικιαν, family. Our blessed Lord and Master, when he ascended to heaven, commanded his servants to be faithful and watchful. This fidelity to which he exhorts his servants consists in doing every thing well which is to be done, in the heart or in the family, according to the full extent of the duty. The watchfulness consists in suffering no stranger nor enemy to enter in by the senses, which are the gates of the soul; in permitting nothing which belongs to the Master to go out without his consent; and in carefully observing all commerce and correspondence which the heart may have abroad in the world, to the prejudice of the Master’ s service. See Quesnel.

Clarke: Mar 13:35

Watch ye therefore - The more the master is expected, the more diligent ought the servants to be in working, watching, and keeping themselves in readiness. Can one who has received the sentence of his death, and has no right to live a moment, need any admonition to prepare to die? Does not a prisoner who expects his deliverance, hold himself in continual readiness to leave his dungeon?

Clarke: Mar 13:36

He find you sleeping - A porter asleep exposes the house to be robbed, and well deserves punishment. No wonder that the man is constantly suffering loss who is frequently off his guard

Our Lord shows us in this parable

1.    That himself, ascended to heaven, is the man gone from home

2.    That believers collectively are his family

3.    That his servants are those who are employed in the work of faith and labor of love

4.    That the porter represents the ministers of his Gospel, who should continually watch for the safety and welfare of the whole flock

5.    That every one has his own work - that which belongs to himself and to none other, and for the accomplishment of which he receives sufficient strength from his Lord

6.    That these servants and porters shall give an account to their Lord, how they have exercised themselves in their respective departments

7.    And that as the master of the family will certainly come to require this account at a time when men are not aware, therefore they should be always watchful and faithful. And

8.    That this is a duty incumbent on every soul of man, What I say unto you, I say unto All, Watch! If, after all these warnings, the followers of God be found careless, their misery and condemnation must be great.

Defender: Mar 13:19

In Matthew's parallel account, he translated the Aramaic of Jesus' discourse simply by "the beginning of the world" (Mat 24:21), whereas Mark rendered it by "the beginning of the creation which God created." Evidently the two phrases are synonymous, both expressing accurately the intent of Jesus' words. Since "world" is kosmos in the Greek, the beginning of the creation refers not just to the human creation but to the earth as a whole, including its atmospheric heavens (2Pe 3:3-6). Thus, when Mark used the same phrase, "beginning of the creation," in reporting Christ's words about the making of Adam and Eve (Mar 10:6), it is obvious that the human creation took place at essentially the same time as the earth's creation, not more than four billion years later, as evolutionists claim. This claim is on the authority of Jesus Christ Himself - the Creator (Col 1:16)."

Defender: Mar 13:20

As described in Revelation 6, Rev 8:1-13, 9, 13 and 16, both the persecutions of the Antichrist against believers and the plagues unleashed by God against unbelievers in the coming tribulation period would result in depopulating the entire world if they continued indefinitely. But God has ordained that the whole period will only last seven years (see notes on Dan 9:25), with the most intense destruction in the last half of that period (Dan 9:26; Rev 11:2; Rev 13:5).

Defender: Mar 13:20

The "elect" are the same as the ones "whom He hath chosen" in this passage. Even during the awful tribulation period, God will preserve a remnant of believers alive to enter the great millennial kingdom age following the tribulation. Matthew used only the single word "elect" in reporting this promise of Christ, but Mark indicated further that, in the context of the tribulation, "elect" and "chosen of God" are synonymous terms."

Defender: Mar 13:32

This limitation obviously must apply only to Christ in His humanity. When He became a man, leaving His outward attributes of deity in heaven, "in all things it behooved Him to be made like unto His brethren" (Heb 2:17), except, of course, for sin. As a babe, He "increased in wisdom and stature" like any other human (Luk 2:52). Though, as a man, He acquired great wisdom in the scriptures and the plan of God, the time of the end depends in some degree on human activity (Mat 24:14), and only God in His omniscience can foresee this. In no way, however, does this compromise the deity of Christ. The problem is that we, in our finite understanding, can never comprehend fully the mystery of the divine/human nature of Christ, nor of the tri-unity of the Godhead. On some occasions, Christ clearly manifested His deity, on others His humanity."

Defender: Mar 13:37

The frequent injunction of Christ "unto all" to "watch" for His return seems to make it clear that it could come at any time. We do not need to watch first for certain other events to take place, but only to watch continuously for Him. This is a great incentive to godly living and evangelism."

TSK: Mar 13:13

ye : Mat 5:11, Mat 5:12, Mat 24:9; Luk 6:22, Luk 21:17; Joh 15:18, Joh 15:19, Joh 17:14; 1Jo 3:13

but : Dan 12:12; Mat 10:22, Mat 24:13; Rom 2:7; Gal 6:9; Heb 3:14, Heb 10:39; Jam 1:12; Rev 2:10, Rev 3:10

TSK: Mar 13:14

the abomination : Dan 8:13, Dan 9:27, Dan 12:11; Mat 24:15-28; Luk 21:20-22

where : Lam 1:10; Eze 44:9

let him : Mat 13:51; Act 8:30,Act 8:31; 1Co 14:7, 1Co 14:8, 1Co 14:20; Rev 1:3, Rev 13:18

then : Luk 21:21-24

TSK: Mar 13:15

Gen 19:15-17, Gen 19:22, Gen 19:26; Job 2:4; Pro 6:4, Pro 6:5, Pro 22:3; Mat 24:16-18; Luk 17:31-33; Act 27:18, Act 27:19, Act 27:38; Phi 3:7, Phi 3:8; Heb 11:7

TSK: Mar 13:17

Deu 28:56, Deu 28:57; Lam 2:19, Lam 2:20, Lam 4:3, Lam 4:4, Lam 4:10; Hos 9:14, Hos 13:16; Mat 24:19-21; Luk 21:23, Luk 23:29

TSK: Mar 13:19

in those : Deu 28:59, Deu 29:22-28; Isa 65:12-15; Lam 1:12, Lam 2:13, Lam 4:6; Dan 9:12, Dan 9:26; Dan 12:1; Joe 2:2; Mat 24:21; Luk 21:22-24

from : Deu 4:32

TSK: Mar 13:20

for : Isa 1:9, Isa 6:13, Isa 65:8, Isa 65:9; Zec 13:8, Zec 13:9; Mat 24:22; Rom 11:5-7, Rom 11:23, Rom 11:24, Rom 11:28-32

TSK: Mar 13:21

Deu 13:1-3; Mat 24:5, Mat 24:23-25; Luk 17:23, Luk 17:24, Luk 21:8; Joh 5:43

TSK: Mar 13:22

if it : Mar 13:6; Mat 24:24; Joh 10:27, Joh 10:28; 2Th 2:8-14; 2Ti 2:19; 1Jo 2:19, 1Jo 2:26; Rev 13:8, Rev 13:13, Rev 13:14, Rev 17:8

TSK: Mar 13:23

take : Mar 13:5, Mar 13:9, Mar 13:33; Mat 7:15; Luk 21:8, Luk 21:34; 2Pe 3:17

behold : Isa 44:7, Isa 44:8; Joh 14:29, Joh 16:1-4

TSK: Mar 13:24

Isa 13:10, Isa 24:20-23; Jer 4:23-25, Jer 4:28; Eze 32:7; Dan 7:10, Dan 12:1; Joe 2:30,Joe 2:31; Amo 5:20; Zep 1:14-18; Mat 24:29-31; Luk 21:25-27; Act 2:19, Act 2:20; 2Pe 3:10,2Pe 3:12; Rev 6:12-14, Rev 20:11

TSK: Mar 13:26

Mar 8:38, Mar 14:62; Dan 7:9-14; Mat 16:17, Mat 16:27, Mat 24:30, Mat 25:31; Act 1:11; 1Th 4:16; 2Th 1:7-10; Rev 1:7

TSK: Mar 13:27

shall he : Mat 13:41, Mat 13:49, Mat 24:31; Luk 16:22; Rev 7:1-3, Rev 15:6, Rev 15:7

shall gather : Gen 49:10; Mat 25:31, Mat 25:32; Joh 10:16, Joh 11:52; 1Th 4:14-17; 2Th 2:1; Rev 7:5-9

his elect : Mar 13:20,Mar 13:22; Isa 65:9; Mat 24:22, Mat 24:24, Mat 24:31; Luk 18:7; Rom 8:33; Col 3:12; 2Ti 2:10; 1Pe 1:2

from : Deu 30:4; Mat 12:42

TSK: Mar 13:28

Mat 24:32, Mat 24:33; Luk 21:29-31

TSK: Mar 13:29

know : Eze 7:10-12, Eze 12:25-28; Heb 10:25-37; Jam 5:9; 1Pe 4:17, 1Pe 4:18

TSK: Mar 13:30

that : Mat 16:28, Mat 23:36, Mat 24:34; Luk 21:32

TSK: Mar 13:31

Heaven : Psa 102:25-27; Isa 51:6; Mat 5:18, Mat 24:35; Heb 1:10-12; 2Pe 3:10-12; Rev 20:11

my : Num 23:19; Jos 23:14, Jos 23:15; Psa 19:7; Isa 40:8; Zec 1:6; Luk 21:33; 2Ti 2:13; Tit 1:2

TSK: Mar 13:32

of : Mar 13:26, Mar 13:27; Mat 24:36-42, Mat 25:6, Mat 25:13, Mat 25:19; Act 1:7; 1Th 5:2; 2Pe 3:10; Rev 3:3

neither : Rev 1:1

TSK: Mar 13:33

Mar 13:23, Mar 13:35-37, Mar 14:37, Mar 14:38; Mat 24:42-44, Mat 25:13, Mat 26:40,Mat 26:41; Luk 12:40, Luk 21:34-36; Rom 13:11, Rom 13:12, Rom 13:14; 1Co 16:13; Eph 6:18; 1Th 5:5-8; Heb 12:15; 1Pe 4:7, 1Pe 5:8; Rev 3:2, Rev 16:15

TSK: Mar 13:34

as a : Mat 24:45, 25:14-30; Luk 19:12-17

and to : Rom 12:4-8, Rom 13:6; 1Co 3:5-10, 12:4-31, 1Co 15:58; Col 3:24, Col 4:1

and commanded : Eze 3:17-21, Eze 33:2-9; Mat 24:45-47; Luk 12:36-40; Act 20:29-31

the porter : Mat 16:19; Joh 10:3; Rev 3:7

TSK: Mar 13:35

Mar 13:33; Mat 24:42, Mat 24:44

TSK: Mar 13:36

he find : Mar 14:37, Mar 14:40; Pro 6:9-11, Pro 24:33, Pro 24:34; Son 3:1, Son 5:2; Isa 56:10; Mat 24:48-51; Mat 25:5; Luk 21:34, Luk 22:45; Rom 13:11-14; Eph 5:14; 1Th 5:6, 1Th 5:7

TSK: Mar 13:37

I say : Mar 13:33, Mar 13:35; Luk 12:41-46

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 13:15

On the house-top - See the notes at Mat 9:1-8.

Barnes: Mar 13:32

Neither the Son - This text has always presented serious difficulties. It has been asked, If Jesus had a divine nature, how could he say that he knew not the day and hour of a future event? In reply, it has been said that the passage was missing, according to Ambrose, in some Greek manuscripts; but it is now found in all, and there can be little doubt that the passage is genuine. Others have said that the verb rendered "knoweth"means sometimes to "make"known or to reveal, and that the passage means, "that day and hour none makes known, neither the angels, nor the Son, but the Father."It is true that the word has sometimes that meaning, as in 1Co 2:2, but then it is natural to ask where has "the Father"made it known? In what place did he reveal it? After all, the passage has no more difficulty than that in Luk 2:52, where it is said that Jesus increased in wisdom and stature. He had a human nature. He grew as a man in knowledge. As a man his knowledge must be finite, for the faculties of the human soul are not infinite. As a man he often spoke, reasoned, inquired, felt, feared, read, learned, ate, drank, and walked. Why are not all these, which imply that he was a "man"- that, "as a man,"he was not infinite - why are not these as difficult as the want of knowledge respecting the particular "time"of a future event, especially when that time must be made known by God, and when he chose that the man Christ Jesus should grow, and think, and speak "as a man?"

Barnes: Mar 13:34

Who left his house - The word "house"often means family. Our Saviour here represents himself as going away, leaving his household the church, assigning to the apostles and all his servants their duty, and leaving it uncertain when he would return. Since his return was a matter of vast consequence, and as the affairs of his kingdom were entrusted to them, just as the affairs of a house are to servants when the master is absent, so it was of vast importance that they should be faithful at their post, that they should defend the house from danger, and be ready for his return.

The porter - The doorkeeper. To the janitor or doorkeeper was entrusted particularly the care of the house, whose duty it was to attend faithfully on those who came and those who left the house.

Barnes: Mar 13:35

Watch ye - Be diligent, faithful, and waiting for the return of your Lord, who will come at an unexpected hour.

Master of the house - Denoting here the Lord Jesus.

At even, or at midnight, or ... - This refers to the four divisions into which the Jews divided the night.

Barnes: Mar 13:36

Find you sleeping - Inattentive to your post, neglecting your duty, and unprepared for his coming.

Barnes: Mar 13:37

I say unto all, Watch - This command was proper, not only for those who were expecting the calamities that were soon to come upon the Jews, but for all who are soon to die and to go to the judgment. We know not the time of our death. We know not how soon we shall be called to the judgment. The Son of man may come at any moment, and we should therefore be ready. If we are his friends; if we have been renewed and pardoned; if we have repented of our sins, and have believed on him. and are leading a holy life, we "are"ready. If not, we are unprepared, and soon - probably while we are not expecting it - the cold hand of death will be laid on us, and we shall be hurried to the place where is weeping, and wailing, and gnashing of teeth. Oh how important it is to be ready, and to escape the awful sufferings of an eternal hell!

Poole: Mar 13:12-13

Ver. 12,13. This is but an amplification of the fifth sign, given us Mar 13:9 , viz. a furious persecution, eminently made good in the Jewish persecution before the destruction of Jerusalem; in the pagan persecution, for three hundred years after Christ; and in the popish persecutions at this day.

See Poole on "Mat 24:9" . See Poole on "Mat 24:10" .

Poole: Mar 13:14-20

Ver. 14-20. See Poole on "Mat 24:15" , and following verses to Mat 24:22 , where we have before opened all these passages. This sign doth manifestly relate to the destruction of Jerusalem, and can have no relation to the end of the world. In our notes on Mat 24:13-51 , we have showed what is meant by the abomination of desolation, and to what place in Daniel it refers. Luke expounds it, Luk 21:20 , When ye shall see Jerusalem compassed with armies, the Roman armies, abominable for the idols that in them were worshipped. The sign was this, When you shall see the lion, and armies besieging Jerusalem, be assured God will soon deliver it into their hands, whatever vain hopes men may suggest of their holding out or driving them away. Let every one of you with all imaginable expedition shift for yourselves. God will surely deliver up the city, when that time comes. And before the taking of the city, he tells them, there shall be such affliction (by reason of their intestine factions and divisions) as never any people experienced. As to these things, see the notes on Mat 24:15-22 .

Poole: Mar 13:21-23

Ver. 21-23. See Poole on "Mat 24:23" , and following verses to Mat 24:25 . The history of Josephus, and those Roman historians who wrote the history of those times that went immediately before the destruction of Jerusalem, and give us account of the taking of that city, are the best commentary on these verses. It hath been often said, that the Jews were in expectation of a Messias, and are so still. But by him they understood not a person who should be God man, and save his people from their sins, and set up a spiritual kingdom in the world, but a secular prince, who should come of the house of David, and restore them to their civil liberties. So that the name of Christ was a fair name to patronize any rebellious faction, where the leader would arrogate it to herself, especially if he could pretend to the house of David. Near the destruction of Jerusalem, several persons used these arts to draw people after them to defend themselves, and to stand up for their liberties. Our Saviour having discerned his disciples tinctured with this common error of the nation, and knowing what would come to pass, gives his disciples warning to avoid these delusions, and not to run after such pretenders, to their ruin and destruction.

Poole: Mar 13:24-27

Ver. 24-27. The usage of these phrases, of the darkening the sun and the moon, and the falling of the stars, to signify the ruin of nations, and changes wrought in them; as in Isa 13:10 , as to the destruction of Babylon, and Eze 32:7 , to express the change the providence of God made by the destruction of Egypt, as also to signify the change made in the world by setting up the gospel, to which purpose they are used by Joel, Joe 2:31 ; hath given interpreters a latitude to interpret these verses,

1. With relation to the destruction of the Jews, which made a great change as to the Jewish church and state.

2. And with reference to the change made by setting up the gospel church.

But Mar 13:26,27 incline me rather to interpret them of the end of the world. For though those other expressions are used to express great changes and mutations, yet it is not said of any of them,

Then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels & c. Which phrases do so agree with those other texts, where Christ’ s second coming to judgment is expressed certainly, that I cannot but think our Saviour speaks here with reference to that. See Mat 13:41 1Co 15:52 1Th 4:16 Rev 1:7 .

Poole: Mar 13:28-31

Ver. 28-31. See Poole on "Mat 24:32" , and following verses to Mat 24:35 , where we met with the same things almost word for word; so as more words need not be repeated here in the explication of these verses.

Poole: Mar 13:32-33

Ver. 32,33. See Poole on "Mat 24:36" . See Poole on "Mat 24:42" . Ideo latet ultimus dies ut observentur omnes dies, God hath concealed from us the knowledge of the last day that we might watch all our days. See the notes on Matthew, in what sense Christ saith he did not know the last day and hour. Watching is opposed to sleeping. There is a natural sleep, and a spiritual sleep, of which the apostle speaks, Rom 13:11 Eph 5:14 . The latter is here principally intended, to which the watching here commanded is opposed, and signifies an industrious, diligent care to keep ourselves from sin, upon a prospect of the last judgment, and the consideration of the uncertainty of the particular year or day when it shall be; together with such a bodily watching, as may be subservient unto that end, and fit us for prayer. But the watching principally intended, is a striving against sin, which is the spiritual sleep; and thus it is expounded by Luk 21:36 , compared with Mar 13:34,35 .

Poole: Mar 13:33

See Poole on "Mar 13:32

Poole: Mar 13:34-37

Ver. 34-37. In the Greek, those words, For the Son of man is are not, but those, or some such like, are necessarily to be understood to make up the sense. The watching here again twice called for is the same with that before mentioned. The sense of these verses is the same as before; the uncertainty of the time when Christ cometh to judgment should oblige all men to be diligent and industrious to keep themselves from sinning, that they may be ready at what time soever he cometh. He mentions only the four parts of the night, having spoken of sin under the notion of sleeping, and holiness under the notion of watching.

Lightfoot: Mar 13:32

But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.   

[But of that day and hour knoweth no man.] Of what day and hour? That the discourse is of the day of the destruction of Jerusalem is so evident, both by the disciples' question, and by the whole thread of Christ's discourse, that it is a wonder any should understand these words of the day and hour of the last judgment.  

Two things are demanded of our Saviour, Mar 13:4; the one is, "When shall these things be, that one stone shall not be left upon another?" And the second is, "What shall be the sign of this consummation?" To the latter he answereth throughout the whole chapter hitherto: to the former in the present words. He had said, indeed, in the verse before Mar 13:31; "Heaven and earth shall pass away," etc.; not for resolution to the question propounded (for there was no inquiry at all concerning the dissolution of heaven and earth), but for confirmation of the truth of the thing which he had related. As though he had said, "Ye ask when such an overthrow of the Temple shall happen; when it shall be, and what shall be the signs of it. I answer, These and those, and the other signs shall go before it; and these my words of the thing itself to come to pass, and of the signs going before, are firmer than heaven and earth itself. But whereas ye inquire of the precise time, that is not to be inquired after; for of that day and hour knoweth no man."  

We cannot but remember here, that even among the beholders of the destruction of the Temple there is a difference concerning the day of the destruction; that that day and hour was so little known before the event, that even after the event, they who saw the flames disagreed among themselves concerning the day. Josephus, an eyewitness, saw the burning of the Temple, and he ascribed it to the tenth day of the month Ab or Lous. For thus he; "The Temple perished the tenth day of the month Lous (or August ), a day fatal to the Temple, as having been on that day consumed in flames by the king of Babylon." Rabban Jochanan Ben Zaccai saw the same conflagration; and he, together with the whole Jewish nation, ascribes it to the ninth day of that month, not the tenth; yet so that he saith, "If I had not lived in that age I had not judged it but to have happened on the tenth day." For as the Gloss upon Maimonides writes, "It was the evening when they set fire to it, and the Temple burnt until sunset the tenth day. In the Jerusalem Talmud, therefore, Rabbi and R. Joshua Ben Levi fasted the ninth and tenth days." See also the tract Babylonian Taanith.  

[Neither the angels.] "'For the day of vengeance is in mine heart, and the year of my redeemed is come,' Isa 63:4. What means 'the day of vengeance is in mine heart?' R. Jochanan saith, I have revealed it to my heart, to my members I have not revealed it. R. Simeon Ben Lachish saith, I have revealed it to my heart, but to the ministering angels I have not revealed it." And Jalkut on that place thus: My heart reveals it not to my mouth; to whom should my mouth reveal it?   

[Nor the Son.] Neither the angels, nor the Messias. For in that sense the word Son; is to be taken in this place and elsewhere very often: as in that passage, Joh 5:19; "The Son," that is, the Messias, "can do nothing of himself, but what he seeth the Father do": Joh 5:20; "The Father loveth the Messias," etc: Joh 5:26; "He hath given to the Messias to have life in himself," etc. And that the word Son is to be rendered in this sense, appears from Joh 5:27; "He hath given him authority to execute judgment also, because he is the Son of man." Observe that, "because he is the Son of man."  

I. It is one thing to understand "the Son of God" barely and abstractly for the second person in the Holy Trinity; another to understand him for the Messias, or that second person incarnate. To say that the second person in the Trinity knows not something is blasphemous; to say so of the Messias, is not so, who, nevertheless, was the same with the second person in the Trinity: for although the second person, abstractly considered according to his mere Deity, was co-equal with the Father, co-omnipotent, co-omniscient, co-eternal with him, etc.; yet Messias, who was God-man, considered as Messias, was a servant and a messenger of the Father, and received commands and authority from the Father. And those expressions, "The Son can do nothing of himself," etc. Will not in the least serve the Arian's turn; if you take them in this sense, which you must necessarily do; " Messias can do nothing of himself, because he is a servant and a deputy."  

II. We must distinguish between the excellences and perfections of Christ, which flowed from the hypostatical union of the natures, and those which flowed from the donation and anointing of the Holy Spirit. From the hypostatical union of the natures flowed the infinite dignity of his person, his impeccability, his infinite self-sufficiency to perform the law, and to satisfy the divine justice. From the anointing of the Spirit flowed his power of miracles, his foreknowledge of things to come, and all kind of knowledge of evangelic mysteries. Those rendered him a fit and perfect Redeemer; these a fit and perfect Minister of the gospel.  

Now, therefore, the foreknowledge of things to come, of which the discourse here is, is to be numbered among those things which flowed from the anointing of the Holy Spirit, and from immediate revelation; not from the hypostatic union of the natures. So that those things which were revealed by Christ to his church, he had them from the revelation of the Spirit, not from that union. Nor is it any derogation or detraction from the dignity of his person, that he saith, 'He knew not that day and hour of the destruction of Jerusalem'; yea, it excellently agrees with his office and deputation, who, being the Father's servant, messenger, and minister, followed the orders of the Father, and obeyed him in all things. "The Son knoweth not," that is, it is not revealed to him from the Father to reveal to the church. Rev 1:1; "The revelation of Jesus Christ, which God gave unto him."  

We omit inquiring concerning the knowledge of Christ, being now raised from death: whether, and how far, it exceeded his knowledge, while yet he conversed on earth. It is without doubt, that, being now raised from the dead, he merited all kind of revelation (see Rev 5:9; "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain," etc.); and that he, conversing on earth before his death, acted with the vigour of the Holy Spirit and of that unspeakable holiness which flowed from the union of the human nature with the divine, the divine nature, in the meantime, suspending its infinite activity of omnipotence. So that Christ might work miracles, and know things to come, in the same manner as the prophets also did, namely, by the Holy Ghost, but in a larger measure; and might overcome the devil not so much by the omnipotence of the divine nature, as by the infinite holiness of his person, and of his obedience. So that if you either look upon him as the minister and servant of God; or if you look upon the constitution, as I may so call it, and condition of his person, these words of his, "Of that day and hour knoweth not the Son also," carry nothing of incongruity along with them; yea, do excellently speak out his substitution as a servant, and the constitution of his person as God-man.  

The reason why the divine wisdom would have the time of the destruction of Jerusalem so concealed, is well known to itself; but by men, since the time of it was unsearchable, the reason certainly is not easy to be searched. We may conjecture that the time was hid, partly, lest the godly might be terrified with the sound of it, as 2Th 2:2; partly, that the ungodly, and those that would be secure, might be taken in the snares of their own security, as Mat 24:38. But let secret things belong to God.

Haydock: Mar 13:14

Ven. Bede here gives a beautiful illustration of this passage in a spiritual sense. When, says he, we see the abomination of desolation standing where it ought not, that is, when we behold heresies and crimes reigning where we ought to see truth and virtue flourish, then let those who are in Judea, such a shave kept the true faith unpolluted, flee to the mountains; that is, rise to the height of perfection; and let those who are on the house-top, those who crucifying the works of the flesh, live according to the spirit, not descend any more to their former way of living according to the flesh. (Ven. Bede) ---

If all heresies tend to the abomination of desolation, that more particularly does which taketh away with other sacrament, and the external worship of God, the very sacrifice of Christ's body and blood; which being taken away, as St. Cyprian remarketh, no religion can remain. (St. Cyprian, on the supper of our Lord. Num. ii.)

Haydock: Mar 13:19

Jospehus, the Jewish historian, relates the calamities that befell unhappy Jerusalem, about thirty-seven years after the death of Jesus Christ, which verified to the very letter the prediction: there shall be such tribulations as were not from the beginning. (St. Augustine)

Haydock: Mar 13:20

This may be explained in a more general sense of the persecution of Antichrist, which will be dreadful beyond description, and executed in every part of the world. The time however allowed to him and his wicked agents to tread under foot the holy city, (Apocalypse xi. 2.) i.e. the Church of Christ, will not extend beyond forty-two months, or three years and a half. This space of time Christ has set apart to purify his Church, and try his servants; and therefore he allows them to fall under the power of this merciless tyrant; and it was given unto him, says St. John, speaking of this event, to make war with the saints, and overcome them. (Apocalypse xiii. 7.) We are admonished of the same by the prophet Daniel: (vii. 21.) I beheld, says he, and lo that horn (Antichrist) made war against the saints, and prevailed against them; and he shall speak words against the Most High, and shall crush the saints of the Most High ... and they shall be delivered into his hand until a time, and times, and half a time, (Daniel vii. 25.) i.e. a year, two years, and half a year, or three years and a half, the same with St. John. (Pastorini, p. 327 and 8.) ---

St. Augustine, speaking of this dreadful period, says: this persecution will be the last; it will happen towards the approach of the last judgment, and will fall upon the Church in every part of the world; that is, the whole city of Christ will be persecuted by the whole city of the devil, as far as both are extended upon earth. (De civit. lib. xx. chap. xi.) But our Saviour will put a stop to these calamities on account of his elect, unwilling that they should be tempted above their strength; for he will descend himself from heaven, and, as St. Paul tells us, will kill the wicked man, Antichrist, with the breath of his mouth, and shall destroy him with the brightness of his coming.

Haydock: Mar 13:24

In the day of judgment the luminaries of heaven shall be darkened, not by the privation of their light, but by the approach of the true light of the world, i.e. the great Judge. And what cause for wonder can there be, that man should be terrified at the thoughts of the last day, when the angelic powers shall tremble; or, how will these mortal habitations of ours stand the shock, when the very pillars of heaven shall be moved? what will the tender osier suffer, when the lofty cedars of Paradise bend their head! (Ven. Bede)

Haydock: Mar 13:32

But how can the Son be ignorant of that last day? Were this the case, we must thence conclude that his nature was imperfect: since he was under the necessity of a second coming, and yet was ignorant when that time should be. But we must remember, that the meaning of this sentence is not, that Christ was really ignorant of this circumstance, but only that it was not then a convenient time to disclose the secret. (St. Augustine) ---

Not as if Christ were ignorant himself, as certain Eutychian heretics, called Agnoitæ, held; but because he knew it not as our teacher, to teach it others, as being not expedient. (St. Ambrose, de fide, lib. v. chap. viii.) ---

The Son of God is ignorant of this day, not according to his divinity, which sees and knows all things; but according to his humanity, which does not know it of itself, of its own light, but by revelation which is made to it by the divinity, which is intimately united to it. In natura quidem divinitatis novit, says St. Gregory, non ex natura humanitatis. See St. Matthew xxiv. 36.

Haydock: Mar 13:33

Some will perhaps think, that it would have been much better, if the Almighty had not left the hour of death uncertain; as that case, they would not have been so solicitous with regard to its arrival. But St. Augustine, St. Gregory, and other saints assure us, on the contrary, that it is a very great mercy of God to keep us in this ignorance, that we may always be prepared for it. For, if we knew the precise period, this assurance would give occasion of living more unguardedly, and of sinning more freely. If, with this uncertainty of the hour of our death, we live notwithstanding, so very remissly; what should we do, were we assured that we were not to die for some years? Sts. Gregory, Augustine, and Bonaventure say, that God chose to leave us in this uncertainty, purposely to prevent all attachment to temporal things; that, seeing every hour, nay every moment, we may lose them, we may not be tied to them, but aspire to those we shall always possess, when once we have obtained them. Fool, says the Son of God to the rich covetous man, (Luke xii. 20.) this night thy soul shall be required of thee, and what then will become of all these riches thou hast amassed. (St. Bonaventure)

Haydock: Mar 13:35

At even, at midnight, or at the cock-crowing, or in the morning. These are generally referred to the different ages of man's life; infancy, youth, manhood, and old age. we are exhorted to be always in readiness, for we know not at what hour the Judge will come. (Nicholas of Lyra) ---

We are taught to watch, because we are charged with the care of our soul, which is the temple or house of God, and which is to be his temple for all eternity. (Bible de Vence)

====================

Gill: Mar 13:13

And ye shall be hated of all men,.... Not only of your friends and relations of your countrymen the Jews; but of all men, the generality of men, in, all nations of the world, wherever they came:

for my name's sake; for the sake of Christ and his Gospel, they professed and preached:

but he that shall endure; reproaches, afflictions, and persecutions, patiently; or persevere in the faith of Christ, in the profession of his name, and in preaching his Gospel:

to the end; of such troubles, and of life:

the same shall be saved; if not with a temporal, yet with an everlasting salvation; See Gill on Mat 10:22, Mat 24:13.

Gill: Mar 13:14

But when ye shall see the abomination of desolation,.... The Roman army encompassing Jerusalem, which was an abomination to the Jews, and an "impure sign" of their destruction, as the Syriac and Persic versions render it; and a desolating one to their nation, city, and temple:

spoken of by Daniel the prophet, in Dan 9:27. This clause is omitted in the Vulgate Latin, and was not found by Beza, in two of his copies, and is thought to be transcribed from Matthew:

standing where it ought not; round about the city, in the midst of it, and even in the temple: in one of Beza's exemplars it is added, "in the holy place", as in Matthew; and so it is read in the Ethiopic version:

let him that readeth understand; either the passage in Daniel, or the citation of it by the evangelist, when he shall see this come to pass: this seems to be rather the words of the evangelist, than of Christ; since this was not written (and so not to be read), but spoken by Christ; and since his usual phrase was, "he that hath ears, let him hear": though indeed the same exhortation is in Matthew, and may be understood of Christ, as it may refer to the written prophecy in Daniel, and indeed to the Gospel, which might be read before this event came to pass: See Gill on Mat 24:15.

Then let them that be in Judea flee to the mountains; they that are in Jerusalem, or in any of the cities and towns of Judea, let them make their escape, as soon as possible, to the mountainous parts of the country; where they may be more safe from, the devastations of the Roman army; See Gill on Mat 24:16.

Gill: Mar 13:15

And let him that is on the house top,.... On the battlements of the house, either for diversion or devotion:

not go down into the house; in the inner way by the stairs, or ladder within doors:

neither enter therein; being come down from the top of the house, by stairs, or a ladder without, which was usual:

to take any thing out of his house; to take care of his goods, or take any thing along with him, that might be useful in his flight, and journey, and stay abroad; See Gill on Mat 24:17.

Gill: Mar 13:16

And let him that is in the field,.... At work, in any sort of business there,

not turn back again: either to his own house, or rather to that part of the field where he laid down his clothes:

for to take up his garment; but let him flee without it, or otherwise he would be in great danger; See Gill on Mat 24:18.

Gill: Mar 13:17

But woe to them that are with child,.... Who because of their burdens, would be very unfit for, and very incapable of fleeing with any haste; and therefore very liable to fall into the hands of the enemy, and become their prey:

and to them that give suck in those days; who could not bear to leave their children behind, and yet would not be able to carry them with them; at least not without great trouble, and which would much retard their flight, and endanger their being taken by the enemy; See Gill on Mat 24:19.

Gill: Mar 13:18

And pray ye that your flight be not in winter. When days are short, roads bad, the weather inclement; and when to lodge in mountains, is very incommodious, and uncomfortable. The Persic version adds, "neither on the sabbath day"; See Gill on Mat 24:20.

Gill: Mar 13:19

For in those days shall be affliction,.... What with the close siege of the Romans; the fury of the zealots, and seditious; the rage of different parties among the Jews themselves; the ravage of the sword, both within and without, together with dreadful plagues and famines:

such as was not from the beginning of the creation, which God created, unto this time, neither shall be; of which there never was the like in any age, and cannot be paralleled in any history, since the beginning of time, or the world was made, or any thing in it, down to that period; nor ever will the like befall any one particular nation under the heavens, to the end of the world; See Gill on Mat 24:21.

Gill: Mar 13:20

And except that the Lord had shortened those days,.... Had determined that those days of affliction should be but few, and not last long; that the siege should not be longer continued, and the devastations within and without be prolonged:

no flesh should be saved; there would not have been a Jew left; that nation and race of men must have been utterly destroyed from off the face of the earth:

but for elect's sake, whom he hath chosen; in Christ, unto eternal salvation; who were either then upon the spot, called or uncalled, or that were to spring from in succeeding times:

he hath shortened the days; he hath determined they shall be but few, that a remnant might be saved, and among them his elect; or from whom should descend, such as he had chosen, who should be saved with an everlasting salvation: though the people in general have been given up to blindness and unbelief, yet they are preserved as a distinct people in the world; and in the latter day will be called and converted, and all Israel shall be saved and therefore it was the will of God to shorten those days of affliction, that they might not be entirely cut off, but that a number might be left, as a stock for future ages; See Gill on Mat 24:22.

Gill: Mar 13:21

And then if any man shall say to you,.... During those days of tribulation and affliction, or when shortened and at an end:

lo! here is Christ, or lo! he is there; the Messiah has appeared in such or in such a place, to deliver you from your national distresses and calamities, and from the Roman yoke and bondage:

believe him not; give no credit to such a report, for the reason following; See Gill on Mat 24:23.

Gill: Mar 13:22

For false Christs and false prophets shall rise,.... As there did, both before and after the destruction of Jerusalem:

and shall show signs and wonders; as they pretended to do, and did, at least to the appearance of people:

to seduce, if it were possible, even the elect; who were chosen in Christ, unto eternal life; in consequence of which they truly believed in him, and were constant followers of him; but this was not possible: though such was the force of their deception, that there was apparent danger of it, were it not for the power and grace of God; See Gill on Mat 24:24.

Gill: Mar 13:23

But take ye heed,.... The Persic version adds, "of them"; of the false Christs, and false prophets: for though the purposes of God, concerning the salvation of his elect, are infrustrable; his promises are yea and amen; his grace is efficacious and irresistible, and his power uncontrollable; and the salvation of his chosen ones certain; yet it becomes them to be on their guard against every deception, and temptation, and to make use of all means for their perseverance:

behold, I have foretold you all things; relating to the destruction of the temple, city, and nation of the Jews; the signs that would go before it, as the disciples had desired; the miseries and calamities that would attend it, and the danger they would be exposed to through false Christs, and false prophets; and therefore would be inexcusable, if they did not observe the caution he now gave them: and moreover, when all these should be accomplished, they would remember that he had told them of them beforehand; which would be a proof of his omniscience, and so an establishment of them in the truth of him, as the Messiah; See Gill on Mat 24:25.

Gill: Mar 13:24

But in those days, after that tribulation,.... That is, after the destruction of the city and temple of Jerusalem, and the miseries and calamities attending it, in the times immediately following it; see Mat 24:29;

the sun shall be darkened: so the Shekinah, or glory of the divine majesty was withdrawn, and all the symbols of the divine presence were gone, when the temple was destroyed:

and the moon shall not give her light; the ceremonial law, which though abolished by the death of Christ, was observed by the Jews as long as the temple stood; but now ceased, particularly that principal branch of it, the daily sacrifice; See Gill on Mat 24:29.

Gill: Mar 13:25

And the stars of heaven shall fall,.... The Jewish Rabbins and doctors, who fell off from the written word, and compiled their "Misna", or oral law, their book of traditions, and set it up above the Bible, the foundation of which was laid immediately upon their dispersion.

And the powers that are in heaven shall be shaken; the ordinances of the legal dispensation, which were shaken before, but now so shaken as to be removed; compare Hag 2:6 with Heb 12:26; See Gill on Mat 24:29.

Gill: Mar 13:26

And then shall they see the son of man,.... Not in person, but in the power of his wrath and vengeance; of which the Jews then had a convincing evidence, and full proof; and even of his being come in the flesh, as if they had seen him in person: this shows, that the sign of the son of man, in Mat 24:30 is the same with the son of man:

coming in the clouds with great power and glory; not to judgment, but having taken vengeance on the Jewish nation, to set up his kingdom and glory in the Gentile world; See Gill on Mat 24:30.

Gill: Mar 13:27

And then he shall send his angels,.... The ministers of the Gospel to preach it, and plant more churches among the Gentiles, since that at Jerusalem was entirely broken up:

and shall gather together his elect; that is, he the son of man, or Christ, shall gather them by the ministry of his servants; or "they shall gather them", as the Ethiopic version reads; and as Beza says it is read in a certain copy: these ministers shall be the means of gathering such whom God has chosen from all eternity, to obtain salvation by Christ, out of the world, and unto Christ, and into a Gospel church state: even

from the uttermost part of the earth, to the uttermost part of the heaven; be they where they will, on earth, and under the whole heavens; See Gill on Mat 24:31.

Gill: Mar 13:28

Now learn a parable of the fig tree,.... Our Lord was now upon the Mount of Olives, in one part of which fig trees grew in great plenty, and one, or more, might be near, and in view; and it was the time of year, the passover being at hand, for its putting forth:

when her branch is yet tender; and soft and opening, through the sap now in motion:

and putteth forth leaves; from the branches:

ye know, that summer is near; from such an appearance on the fig tree; See Gill on Mat 24:32.

Gill: Mar 13:29

So ye, in like manner,.... This is an accommodation of the parable to the present case:

when ye shall see these things come to pass; the signs preceding the destruction of Jerusalem, and especially the abomination of desolation, or the Roman army surrounding it:

know that it, or he is nigh, even at at the doors; either that the destruction of Jerusalem is near; or that the son of man is just ready to come to take vengeance on it; or as Luke says, Luk 21:31, the kingdom of God is nigh at hand; or a more glorious display of the kingly power of Christ, in the destruction of his enemies, and a greater spread of his Gospel in the Gentile world; See Gill on Mat 24:33.

Gill: Mar 13:30

Verily I say unto you, that this generation shall not pass,.... Not the generation of men, in general, or Jews in particular, nor of Christians; but that present generation of men, they should not all go off the stage of life,

till all these things be done; which were now predicted by Christ, concerning the destruction of Jerusalem, the signs of it, and what, should immediately follow upon it; See Gill on Mat 24:34.

Gill: Mar 13:31

Heaven and earth shall pass away,.... Which may be understood either affirmatively, as what will be at the second coming of Christ; or comparatively, rather than any thing said by Christ should; and so shows the certainty and irreversibleness of his predictions, as it follows:

but my words shall not pass away; which is true of all the words of Christ he ever spake, and here particularly relates to those he had just delivered, concerning the calamities that should come upon the Jewish nation; See Gill on Mat 24:35.

Gill: Mar 13:32

But of that day, and of that hour,.... Of Jerusalem's destruction; for of nothing else had Christ been speaking; and, it is plain, the words are anaphorical, and relate to what goes before:

knoweth no man; nay, they that lived to see it, and have spoken of it, are not agreed about the particular day, when it was; much less did they know it beforehand, or could speak of it, and make it known to others:

no, not the angels which are in heaven; who are acquainted with many of the divine secrets, and have been employed in the imparting them to others, and in the executing divine purposes:

neither the Son; Christ, as the son of man; though he did know it as the Son of God, who knows all things, and so this; but as the son of man, and from his human nature he had no knowledge of any thing future: what knowledge he had of future things in his humanity, he had from his deity; nor, as man, had he any commission to make known, nor did he make known the day of God's vengeance on the Jews:

but the Father; who has the times and seasons in his own power, for the executing of any particular judgment on a nation, or the general one; See Gill on Mat 24:36.

Gill: Mar 13:33

Take ye heed, watch and pray,.... This seems to be the principal reason why the day and hour of Jerusalem's destruction, though known by the Father, were not made known to any man, neither to the angels, nor by them; nor to the son of man in the days of his flesh, nor by him when on earth; that his people might be upon their guard, against false Christs, and prophets, and their deception; and watch unto prayer, and in it, lest they fell into temptation, and that day should come upon them unawares:

for ye know not when the time is; the exact and precise time: for though the people of God had notice of it, and were sensible it was at hand, and did make their escape out of Jerusalem; yet they knew not the exact time, but that it might be sooner or later; and the unbelieving Jews were blinded, and in the dark about it to the very last; See Gill on Mat 24:42.

Gill: Mar 13:34

For the son of man is as a man taking a far journey,.... Or this case of the son of man's coming to take vengeance on the Jewish nation, is like a man that takes a journey into a far country. This puts me in mind of a question asked ^m by the Jews:

"what דרך רחוקה, "a far journey" from Modiim, and without.''

from Modiim, according to the Gemara ⁿ, and commentators ^o on this passage, was a place fifteen miles from Jerusalem; so that, according to them, fifteen miles were reckoned a far journey ^p.

Who left his house; and his goods in it, to the care and management of others during his absence:

and gave authority to his servants; to govern his house, and exercise power one over another, according to their different stations;

and to every man his work; which he was to do, while he was gone, and to give him an account of when he returned:

and commanded the porter to watch; his house, and take care that it was not broke open by thieves, and plundered of the substance that was in it. So Christ, when he ascended on high, went to heaven, the land afar off; left his house, his church, particularly in Judea, and at Jerusalem, to the care of his apostles, and gave authority to govern it, according to the laws, rules, and directions prescribed by him; and assigned every man his particular work, for which he gave him proper gifts and abilities; and ordered the porter to be on his watch, not Peter only, but all the apostles and ministers, whose business it is to watch over themselves, and the souls of men committed to their care.

Gill: Mar 13:35

Watch ye therefore,.... Against false Christs, and false prophets; over yourselves, and the whole church; for the words are particularly addressed to the disciples of Christ:

for ye know not when the master of the house cometh; when Christ, of whom the whole family in heaven, and in earth, is named, who is a Son in his own house, is an high priest over the house of God, and Lord of his church and people, whom he has bought with his blood, and provides for with his grace, and by his Spirit, when he will come to break up housekeeping with the Jews, and bring his wrath upon them to the uttermost: whether

at even, or at midnight, or at the cock crowing, or in the morning. This is agreeably to the division of the night among the Jews, who speak of the first watch, the middle of the night, the cock crowing, and morning, as distinct from each other. The three first of these we have in one passage ^q:

"every day they remove the ashes from the altar, הגבר בקריאת, "at cock crowing", or near it, either before, or after it; and on the day of atonement, מהצות, "at midnight"; and on the feast days, "at the first watch",''

the same with the evening here: and elsewhere the morning and cock crowing are distinguished ^r;

"for a last of the congregation, how long may a man eat and drink? until the pillar of the morning ascends, (or until it is morning,) the words of R. Eliezer ben Jacob; R. Simeon says, until cock crowing.''

And so the phrase, from cock crowing till morning, is used by them ^s. The Romans also divided the night in like manner, into evening, the dead of the night, or midnight, cock crowing, and the morning ^t. The allusion seems to be to the time of the president of the temple's coming into it, who had the management of the affairs of it, and of appointing to each priest his work: it is said ^u,

"whoever would remove the ashes from the altar, rose up early, and washed himself before the president came; but in what hour does the president come? not at all times alike: sometimes he comes, מקריאת הגבר, "at cock crowing", or near it, before it, or after it; and the president comes and knocks for them, and they open to him; and he says unto them, whosoever has washed himself, let him come and cast lots: they cast lots, and he is worthy whom he counts worthy.''

Such who understand these words of Christ's coming by death, or at judgment, apply these seasons to the several ages of men, as childhood, youth, manhood, and old age.

Gill: Mar 13:36

Lest coming suddenly,.... Unthought of, and unexpected, at an unawares:

he find you sleeping; inactive in the exercise of grace, and negligent in the performance of duty; unprepared for his coming, and unfit for service.

Gill: Mar 13:37

And what I say unto you,.... The four disciples, Peter, James, John, and Andrew; who came privately to him, and put to him the questions, which occasioned this long discourse; see Mar 13:3.

I say unto all. The Syriac and Persic versions read, "you all"; meaning all the rest of his apostles, and all his disciples and followers in Jerusalem, and in all Judea; who were all concerned in these things, and whom it became to

watch, and be upon their guard, and cast off all sloth and negligence; since they knew not soon the son of man would come, and all these evil things would be brought upon the Jewish nation, city, and temple: and the same exhortation is suitable to saints in all ages, times, and places, on account of the various snares, temptations, and evils, that they are liable to, the suddenness of death, and the uncertainty of the second coming of Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 13:13

¹ sn See 1 Cor 1:25-31.

² sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

NET Notes: Mar 13:14

¹ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).

² sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

NET Notes: Mar 13:15

¹ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

² sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.

NET Notes: Mar 13:19

¹ tn Traditionally, “tribulation.”

² sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

NET Notes: Mar 13:20

¹ tn Grk “the days.”

NET Notes: Mar 13:21

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

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.

NET Notes: Mar 13:22

¹ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

NET Notes: Mar 13:24

¹ tn Traditionally, “tribulation.”

NET Notes: Mar 13:25

¹ sn An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.

NET Notes: Mar 13:26

¹ tn Grk “they.”

² sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

NET Notes: Mar 13:27

¹ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

NET Notes: Mar 13:29

¹ tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.

NET Notes: Mar 13:30

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

² sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

NET Notes: Mar 13:31

¹ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11.

NET Notes: Mar 13:32

¹ sn The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.

NET Notes: Mar 13:33

¹ tc The vast majority of witnesses (א A C L W Θ Ψ Ë^1,13 Ï lat sy co) have καὶ προσεύχεσθε after ἀγρυπνεῖτε (agrupneite kai proseucesqe, “stay alert and pray”). This may be a motivated reading, influenced by the similar command in Mark 14:38 where προσεύχεσθε is solidly attested, and more generally from the parallel in Luke 21:36 (though δέομαι [deomai, “ask”] is used there). As B. M. Metzger notes, it is a predictable variant that scribes would have been likely to produce independently of each other (TCGNT 95). The words are not found in B D 2427 a c {d} k. Although the external evidence for the shorter reading is slender, it probably better accounts for the longer reading than vice versa.

NET Notes: Mar 13:34

¹ tn See the note on the word “slave” in 10:44.

² tn Grk “giving.”

Geneva Bible: Mar 13:13

And ye shall be hated of all [men] ^{( d )} for my name's sake: but he that shall endure unto the end, the same shall be saved.

^{( d )} For me.

Geneva Bible: Mar 13:14

But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, ^{( e )} standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:

^{( e )} When the heathen and profane people shall not only enter into the temple, and defile both it and the city, but also completely destroy it.

Geneva Bible: Mar 13:19

For [in] ^{( f )} those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

^{( f )} This is an idiom which the Hebrews use and it has a great power in it, for it shows us that during that entire time one misery will follow another in such a way as if the time itself was very misery itself. So the prophet Amos says that the day of the Lord will be darkness; (Amo 5:20).

Geneva Bible: Mar 13:32

^{( 2 )} But of that day and [that] hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

^{( 2 )} The latter day is not to be searched for curiously, which day the Father alone knows: but let us rather take heed that it does not come upon us unaware.

Commentary -- Verse Range Notes

TSK Synopsis: Mar 13:1-37

1 Christ foretells the destruction of the temple;

9 the persecutions for the gospel;

10 that the gospel must be preached to all nations;

14 that great calamities shall happen to the Jews;

24 and the manner of his coming to judgment;

32 the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he comes to each one particularly by death.

Maclaren: Mar 13:34

Authority And Work

For the Son of Man is an a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.'--Mark 13:34.

CHURCH order is not directly touched on in the Gospels, but the principles which underlie all Church order are distinctly laid down. The whole community of Christian people is a family or household, being brethren because possessors of a new life through Christ. In that household there is one Master,' and all its members are servants.' That name suggests the purpose for which they exist; the meaning of all their offices, dignities, etc.

I. The Authority With Which The Servants Are Invested.

We hear a great deal about; the authority of the Church in these days, as a determiner of truth and as a prescriber of Christian action. It means generally official authority, the power of guidance and definition of the Church's action, etc., which some people think is lodged in the hands of preachers, pastors, priests, either individually or collectively. There is nothing of that sort meant here. Whatever this authority is, it belongs to the whole body of the servants, not to individuals among them. It is the prerogative of the whole ecclesia, not of some handful of them. This honour,' whatever it be, have all the saints.'

Explain by reference to the kings of the earth exercise lordship over them'; the greatest shall be your servant.' It is then but another name for capacity for service, power to bless, etc.

And this idea is still further borne out if we go back to the parable of our text. A man leaves his house in charge of his servants. To them is committed the responsibility for his goods. His honour and interests are in their hands. They have control over his possessions. This is the analogy which our Lord suggests as presenting a vivid likeness to our position in the world.

Christ has committed the care of His kingdom, the glory of His name, the growth of His cause in the world to His Church, and has endowed it with all talents,' i.e. gifts needful for that work. Or, to put it in other words, they are His representatives in the world. They have to defend His honour. His name is scandalised or glorified by their actions. They have to see to His interests. They are charged with the carrying out of His mind and purposes.

The foundation of all is laid. Henceforth building on it is all, and that is to be done by men. Human lips and Christian effort--not without the divine Spirit in the word--are to be the means.

It is as when same commander plans his battle, and from an eminence overlooks the current of the fight, and marks the plunging. legions as they struggle through the smoke. He holds all the tremendous machinery in his hands. The plan and the glory are his, but the execution of the plan lies with the troops.

In a still more true sense all the glory of the Christian conquest of the world is His, but still the instruments are ourselves. The whole counsel of God is on our side. We go not a warfare at our own charges.' Note the perfect consistency of this with all that we hold of the necessity of divine influence, etc.

His servants are intrusted with all His goods.' They have authority over the gifts which He has given them, i.e. Christian men are stewards of Christ's riches for others.

They have access to the free use of them all for themselves.

Thus the authority' is all derived. It ,is all given for the sake of others. It is all capacity for service. Hence--

II. The Authority With Which The Servants Are Invested.

The authority with which the servants are invested binds every one of them to hard work for Christ.

To every man his work.'

(1) Gifts involve duties. That is the first great thought. To have received binds us to impart. Freely ye have received, freely give.'

All selfish possession of the gifts which Christ bestows is grave sin.

The price at which they were procured, that miracle and mystery of self-sacrifice, is the great pattern as well as the great motive for our service.

The purpose for which we have received them is plainly set forth: in the existence of the solidarity in which we are all bound; in the definite utterances of Scripture.

The need for their exercise is only too palpable in the condition of things around us.

(2) In this multitude of servants every one has his own task.

The universality of the great gift leads to a corresponding universality of obligation. All Christians have their gifts. Each of us has his special work marked out for him by character, relationships, circumstances, natural tastes, etc.

How solemn a divine call there is in these individual peculiarities which we so often think of as unimportant accidents, or regard mainly in their bearing on our own ease and comfort! How reverently we should regard the diversities which are thus revelations of God's will concerning our tasks! How earnestly we should seek to know what it is that we are fitted for!

The importance of all protests against priestly assumption lies here, that they strengthen the force with which we proclaim that every man has his work.'

Ponder the variety of characters and gifts which Christ gives and desires His servants to use, and the indispensable need for them all. The ideal Church is the body' of Christ, in which each member has its place and function.

Our fault in this matter.

(3) The duties are to be done in the spirit of hard toil.

The servant has his work' allotted him, and the word implies that the work calls for effort. The race is not to be run without dust and sweat. Our Christian service is not to be regarded as a bye-product' or parergon. It is, so to speak, a vocation, not an avocation. It deserves and demands all the energy that we can put forth, continuity, and constancy, plan and system. Nothing is to be done for God, any more than for ourselves, without toil In the sweat of thy brow shalt thou eat bread and give it to others.'

III. To Do This Work, Watchfulness Is Needed.

The division of tasks between servant' and porter' is only part of the drapery of the parable. To show that watchfulness belongs to all, see the two following verses.

What is this watchfulness?

Not constant fidgety curiosity about the coming of the Lord; not hunting after apocalyptic dates. The modern impression seems to be that such study is watchfulness.' Christ says that the time of His coming is hidden (see previous verses). Ignorance of that is the very reason why we are to watch. Watchfulness, then, is just a profound and constant feeling of the transiency of this present. The mind is to be kept detached from it; the eye and heart are to be going out to things unseen and eternal'; we are to be familiarising ourselves with the thought that the world is passing away.

This watchfulness is an indispensable part of our work.' The true Christian thought of the transiency of the world sets us to work the more vigorously in it, and increases, not diminishes, our sense of the importance of time and of earthly things, and braces us to our tasks by the thought of the brevity of opportunity, as well as by guarding us against tastes and habits which eat all earnestness out of the soul.

Thus working and watching,' happy will be the servant whom his Lord will find so doing,' i.e. at work, not idly looking for Him. Our common duties are the beat preparation for our Lord's coming.

MHCC: Mar 13:5-13

Our Lord Jesus, in reply to the disciples' question, does not so much satisfy their curiosity as direct their consciences. When many are deceived, we should thereby be awakened to look to ourselves. And the disciples of Christ, if it be not their own fault, may enjoy holy security and peace of mind, when all around is in disorder. But they must take heed that they are not drawn away from Christ and their duty to him, by the sufferings they will meet with for his sake. They shall be hated of all men: trouble enough! Yet the work they were called to should be carried on and prosper. Though they may be crushed and borne down, the gospel cannot be. The salvation promised is more than deliverance from evil, it is everlasting blessedness.

MHCC: Mar 13:14-23

The Jews in rebelling against the Romans, and in persecuting the Christians, hastened their own ruin apace. Here we have a prediction of that ruin which came upon them within less than forty years after this. Such destruction and desolation, that the like cannot be found in any history. Promises of power to persevere, and cautions against falling away, well agree with each other. But the more we consider these things, the more we shall see abundant cause to flee without delay for refuge to Christ, and to renounce every earthly object, for the salvation of our souls.

MHCC: Mar 13:24-27

The disciples had confounded the destruction of Jerusalem and the end of the world. This mistake Christ set right, and showed that the day of Christ's coming, and the day of judgment, shall be after that tribulation. Here he foretells the final dissolution of the present frame and fabric of the world. Also, the visible appearance of the Lord Jesus coming in the clouds, and the gathering together of all the elect to him.

MHCC: Mar 13:28-37

We have the application of this prophetic sermon. As to the destruction of Jerusalem, expect it to come very shortly. As to the end of the world, do not inquire when it will come, for of that day and that hour knoweth no man. Christ, as God, could not be ignorant of anything; but the Divine wisdom which dwelt in our Saviour, communicated itself to his human soul according to the Divine pleasure. As to both, our duty is to watch and pray. Our Lord Jesus, when he ascended on high, left something for all his servants to do. We ought to be always upon our watch, in expectation of his return. This applies to Christ's coming to us at our death, as well as to the general judgment. We know not whether our Master will come in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore we must expect death. Our great care must be, that, whenever our Lord comes, he may not find us secure, indulging in ease and sloth, mindless of our work and duty. He says to all, Watch, that you may be found in peace, without spot, and blameless.

Matthew Henry: Mar 13:5-13

Our Lord Jesus, in reply to their question, sets himself, not so much to satisfy their curiosity as to direct their consciences; leaves them still in the dark concerning the times and seasons, which the father has kept in his own power, and which it was not for them to know; but gives them the cautions which were needful, with reference to the events that should now shortly come to pass.

I. They must take heed that they be not deceived by the seducers and imposters that should now shortly arise (Mar 13:5, Mar 13:6); " Take heed lest any man deceive you, lest, having found the true Messiah, you lose him again in the crowd of pretenders, or be inveigled to embrace others in rivalship with him. Many shall come in my name (not in the name of Jesus ), but saying, I am the Christ, and so claiming the dignities which I only an entitled to."After the Jews had rejected the true Christ, they were imposed upon, and so ex posed by many false Christs, but never before; those false Christs deceived many; Therefore take heed lest they deceive you. Note, When many are deceived, we should thereby be awakened to look to ourselves.

II. They must take heed that they be not disturbed at the noise of wars, which they should be alarmed with, Mar 13:7, Mar 13:8. Sin introduced wars, and they come from men's lusts. But at some times the nations are more distracted and wasted with wars than at other times; so it shall be now; Christ was born into the world when there was a general peace, but soon after he went out of the world there were general wars; Nation shall rise against nation, and kingdom against kingdom. And what will become of them then who are to preach the gospel to every nation? Inter arma silent leges - Amidst the clash of arms, the voice of law is not heard. "But be not troubled at it. "1. "Let it be no surprise to you; you are bid to expect it, and such things must needs be, for God has appointed them, in order to further accomplishment of his purposes, and by the wars of the Jews "(which Josephus has given us a large account of) "God will punish the wickedness of the Jews. "2. "Let it be no terror to you, as if your interest were in danger of being overthrown, or your work obstructed by these wars; you have no concern in them, and therefore need not be apprehensive of any damage by them."Note, Those that despise the smiles of the world, and do not court and covet them, may despise the frowns of the world, and need not fear them. If we seek not to rise with them that rise in the world, why should we dread falling with them that fall in the world? 3. "Let it not be looked upon as an omen of the approaching period of the world, for the end is not yet, Mar 13:7. Think not that these wars will bring the world to a period; no, there are other intermediate counsels to be fulfilled betwixt that end and the end of all things, which are designed to prepare you for the end, but not to hasten it out of due time."4. "Let it not be looked upon as if in them God has done his worst; no, he has more arrows in his quiver, and they are ordained against the persecutors; be not troubled at the wars you shall hear of, for they are but the beginnings of sorrows, and therefore, instead of being disturbed at them, you ought to prepare for worse; for there shall also be earthquakes in divers places, which shall bury multitudes in the ruins of their own houses, and there shall be famines, by which many of the poor shall perish for want of bread, and troubles and commotions; so that there shall be no peace to him that goes out or comes in. The world shall be full of troubles, but be not ye troubled; without are fightings, within are fears, but fear not ye their fear. "Note, The disciples of Christ, if it be not their own fault, may enjoy a holy security and serenity of mind, when all about them is in the greatest disorder.

III. They must take heed that they be not drawn away from Christ, and from their duty to him, by the sufferings they should meet with for Christ's sake. Again, he saith, " Take heed to yourselves, Mar 13:9. Though you may escape the sword of war, better than some of your neighbours, because you interest not yourselves in the public quarrels, yet be not secure; you will be exposed to the sword of justice more than others, and the parties that contend with one another, will unite against you. Take heed therefore lest you deceive yourselves with the hopes of outward prosperity, and such a temporal kingdom as you have been dreaming of, when it is through many tribulations that you must enter into the kingdom of God. Take heed lest you needlessly expose yourselves to trouble, and pull it upon your own head. Take heed what you say and do, for you will have many eyes upon you."Observe,

1. What the trouble is which they must expect.

(1.) They shall be hated of all men; trouble enough! The thoughts of being hated are grievous to a tender spirit, and the fruits of that hatred must needs be a constant vexation; those that are malicious, will be mischievous. It was not for any thing amiss in them, or done amiss by them, that they were hated, but for Christ's name sake, because they were called by his name, called upon his name, preached his name, and wrought miracles in his name. The world hated them because he loved them.

(2.) Their own relations shall betray them, those to whom they were most nearly allied, and on whom therefore they depended for protection; "They shall betray you, shall inform against you, and be your prosecutors."If a father has a child that is a Christian, he shall become void of natural affection, it shall be swallowed up in bigotry, and he shall betray his own child to the persecutors, as if he were a worshipper of other gods, Deu 13:6-10.

(3.) Their church-rulers shall inflict their censures upon them; "You shall be delivered up to the great Sanhedrim at Jerusalem, and to the inferior courts and consistories in other cities, and shall be beaten in the synagogues with forty stripes at a time, as offenders against the law which was read in the synagogue."It is no new thing for the church's artillery, through the treachery of its officers, to be turned against some of its best friends.

(4.) Governors and kings shall use their power against them. Because the Jews have not power to put them to death, they shall incense the Roman powers against them, as they did Herod against James and Peter; and they shall cause you to be put to death, as enemies to the empire. They must resist unto blood, and still resist.

2. What they shall have to comfort themselves with, in the midst of these great and sore troubles.

(1.) That the work they were called to should be carried on and prosper, notwithstanding all this opposition which they should meet with in it (Mar 13:10); " The gospel shall, for all this, be published among all nations, and before the destruction of Jerusalem the sound of it shall go forth into all the earth; not only through all the nation of the Jews, but to all the nations of the earth."It is comfort to those who suffer for the gospel, that, though they may be crushed and borne down, the gospel cannot; it shall keep its ground, and carry the day.

(2.) That their sufferings, instead of obstructing their work, should forward it; "Your being brought before governors and kings shall be for a testimony of them (so some read it, Mar 13:9); it shall give you an opportunity of preaching the gospel to those before whom you are brought as criminals, to whom otherwise you could not have access."Thus St. Paul's being brought before Felix, and Festus, and Agrippa, and Nero, was a testimony to them concerning Christ and his gospel. Or, as we read it, It shall be for a testimony against them, against both the judges and the prosecutors, who pursue those with the utmost rage that appear, upon examination, to be not only innocent but excellent persons. The gospel is a testimony to us concerning Christ and heaven. If we receive it, it will be a testimony for us: it will justify and save us; if not, it will be a testimony against us in the great day.

(3.) That, when they were brought before kings and governors for Christ's sake, they should have special assistance from heaven, to plead Christ's cause and their own (Mar 13:11); " Take no thought before-hand what he shall speak, be not solicitous how to address yourselves to great men, so as to obtain their favour; your cause is just and glorious, and needs not be supported by premeditated speeches and harangues; but whatsoever shall be given you in that hour, whatsoever shall be suggested to you, and put into your minds, and into your mouths"( pro re natâ - on the spur of the occasion ), "that speak ye, and fear not the success of it, because it is off-hand, for it is not ye that speak, purely by the strength of your own wisdom, consideration, and resolution, but it is the Holy Ghost. "Note, Those whom Christ calls out to be advocates for him, shall be furnished with full instructions: and when we are engaged in the service of Christ, we may depend upon the aids of the Spirit of Christ.

(4.) That heaven at last would make amends for all; "You will meet with a great deal of hardship in your way, but have a good heart on it, your warfare will be accomplished, and your testimony finished, and he that shall endure to the end, the same shall be saved, "Mar 13:13. Perseverance gains the crown. The salvation here promised is more than a deliverance from evil, it is an everlasting blessedness, which shall be an abundant recompence for all their services and sufferings. All this we have, Mat 10:17, etc.

Matthew Henry: Mar 13:14-23

The Jews, in rebelling against the Romans, and in persecuting the Christians, were hastening to their own ruin apace, both efficiently and meritoriously, were setting both God and man against them; see 1Th 2:15. Now here we have a prediction of that ruin which came upon them within less than forty years after this: we had it before, Mat 24:15, etc. Observe,

I. What is here foretold concerning it.

1. That the Roman armies should make a descent upon Judea, and invest Jerusalem, the holy city. These were the abomination of desolation, which the Jews did abominate, and by which they should be made desolate. The country of thine enemy is called the land which thou abhorrest, Isa 7:16. Therefore it was an abomination, because it brought with it nothing but desolation. They had rejected Christ as an abomination, who would have been their salvation; and now God brought upon them an abomination that would be their desolation, thus spoken of by Daniel the prophet (Dan 9:27), as that by which this sacrifice and offering should be made to cease. This army stood where it ought not, in and about the holy city, which the heathen ought not to have approached, nor would have been suffered to approach, if Jerusalem had not first profaned the crown of their holiness. This the church complains of, Lam 1:10, The heathen entered into her sanctuary, whom thou didst command that they should not enter into the congregation; but sin made the breach, at which the glory went out, and the abomination of desolation broke in, and stood where it ought not. Now, let him that readeth this, understand it, and endeavor to take it right. Prophecies should not be too plain, and yet intelligible to those that search them; and they are best understood by comparing them first with one another, and at last with the event.

2. That when the Roman army should come into the country, there would be no safety any where but by quitting the country, and that with all possible expedition. It will be in vain to fight, the enemies will be too hard for them; in vain to abscond, the enemies will find them out; and in vain to capitulate, the enemies will give them no quarter; a man cannot have so much as his life given him for a prey, but by fleeing to the mountains out of Judea; and let him take the first alarm, and make the best of his way. If he be on the house-top, trying from thence to discover the motions of the enemy, and spies them coming, let him not go down, to take any thing out of the house, for it will occasion his losing of time, which is more precious than his best goods, and will but encumber him, and embarrass his flight. If he be in the field, and there discover the approach of the enemy, let him get away as he is, and not turn back again, to take up his garment, Mar 13:16. If he can save his life, let him reckon it is a good bargain, though he can save nothing else, and be thankful to God, that, though he is cut short, he is not cut off.

3. That it would go very hard at that time with poor mothers and nurses (Mar 13:17); " Woe to them that are with child, that dare not go into strange places, that cannot shift for themselves, nor make haste as others can. And woe to them that give suck, that know not how either to leave the tender infants behind them, or to carry them along with them."Such is the vanity of the creature, that the time may often be, when the greatest comforts may prove the greatest burthens. It would likewise be very uncomfortable, if they should be forced to flee in the winter (Mar 13:18), when the weather and ways were bad, when the roads would be scarcely passable, especially in the mountains to which they must flee. If there be no remedy but that trouble must come, yet we may desire and pray that, if it be God's will, the circumstances of it may be so ordered as to be a mitigation of the trouble; and when things are bad, we ought to consider they might have been worse. It is bad to be forced to flee, but it would have been worse if it had been in the winter.

4. That throughout all the country of the Jews, there should be such destruction and desolation made, as could not be paralleled in any history (Mar 13:19); In those days shall be affliction, such as was not from the beginning of time; that is, of the creation which God created, for time and the creation are of equal date, unto this day, neither shall be to the end of time; such a complication of miseries, and of such continuance. The destruction of Jerusalem by the Chaldeans was very terrible, but this exceeded it. It threatened a universal slaughter of all the people of the Jews; so barbarously did they devour one another, and the Romans devour them all, that, if their wars had continued a little longer, no flesh could have been saved, not one Jew could have been left alive; but in the midst of wrath God remembered mercy; and, (1.) He shortened the days; he let fall his controversy before he had made a full end. As a church and nation the ruin was complete, but many particular persons had their lives given them for a prey, by the storm's subsiding when it did. 2. It was for the elects' sake that those days were shortened; many among them fared the better for the sake of the few among them that believed in Christ, and were faithful to him. There was a promise, that a remnant should be saved (Isa 10:22), and that God would not, for his servants' sakes, destroy them all (Isa 65:8); and these promises must be fulfilled. God's own elect cry day and night to him, and their prayers must be answered, Luk 18:7.

II. What directions are given to the disciples with reference to it.

1. They must shift for the safety of their lives; "When you see the country invaded, and the city invested, flatter not yourselves with thoughts that the enemy will retire, or that you may be able to make your part good with them; but, without further deliberation or delay, let them that are in Judea, flee to the mountains, Mar 13:14. Meddle not with the strife that belongs not to you; let the potsherds strive with the potsherds of the earth, but do you go out of the ship when you see it sinking, that you die not the death of the uncircumcised in heart."

2. They must provide for the safety of their souls; " Seducers will be busy at that time, for they love to fish in troubled waters, and therefore then you must double your guard; then, if any man shall say unto you, Lo, here is Christ, or, Lo, he is there, you know he is in heaven, and will come again at the end of time, to judge the world, and therefore believe them not; having received Christ, be not drawn into the snares of any antichrist; for false Christs, and false prophets, shall arise, "Mar 13:22. When the gospel kingdom was in the setting up, Satan mustered all his force, to oppose it, and made use of all his wiles; and God permitted it, for the trial of sincerity of some, and the discovery of the hypocrisy of others, and the confusion of those who rejected Christ, when he was offered to them. False Christs shall rise, and false prophets that shall preach them up; or such, as, though they pretend not to be Christs, set up for prophets, and undertake to foretel things to come, and they shall show signs and lying wonders; so early did the mystery of iniquity begin to work, 2Th 2:7. They shall seduce, if it were possible, the very elect; so plausible shall their pretences be, and so industrious shall they be to impose upon people, that they shall drawn away many that were forward and zealous professors of religion, many that were very likely to have persevered; for nothing will be effectual to secure men but that foundation of God which stands immovably sure, The Lord knoweth them that are his, who shall be preserved when the faith of some is overthrown, 2Ti 2:18, 2Ti 2:19. They shall seduce, if it were possible, the very elect; but it is not possible to seduce them; the election shall obtain, whoever are blinded, Rom 11:7. But, in consideration hereof, let the disciples be cautious whom they give credit to (Mar 13:23); But take ye heed. Christ knew that they were of the elect, who could not possibly be seduced, and yet he said to them, Take heed. An assurance of persevering, and cautions against apostasy, will very well consist with each other. Though Christ said to them, Take heed, it doth not therefore follow, that their perseverance was doubtful, for they were kept by the power of God; and though their perseverance was secured, yet it doth not therefore follow, that this caution was needless, because they must be kept in the use of proper means. God will keep them, but they must keep themselves. " I have foretold you all things; have foretold you of this danger, that, being fore-warned, you may be fore-armed; I have foretold all things which you needed to have foretold to you, and therefore take heed of hearkening to such as pretend to be prophets, and to foretel more than I have foretold."The sufficiency of the scripture is good argument against listening to such as pretend to inspiration.

Matthew Henry: Mar 13:24-27

These verses seem to point at Christ's second coming, to judge the world; the disciples, in their question, had confounded the destruction of Jerusalem and the end of the world (Mat 24:3), which was built upon a mistake, as if the temple must needs stand as long as the world stands; this mistake Christ rectifies, and shows that the end of the world in those days, those other days you enquire about, the day of Christ's coming, and the day of judgment, shall be after that tribulation, and not coincident with it. Let those who live to see the Jewish nation destroyed, take heed of thinking that, because the Son of man doth not visibly come in the clouds then, he will never so come; no, he will come after that. And here he foretels,

1. The final dissolution of the present frame and fabric of the world; even of that part of it which seems least liable to change, the upper part, the pure and more refined part; The sun shall be darkened, and the moon shall no more give her light; for they shall be quite outshone by the glory of the Son of man, Isa 24:23. The stars of heaven, that from the beginning had kept their place and regular motion, shall fall as leaves in autumn; and the powers that are in heaven, the heavenly bodies, the fixed stars, shall be shaken.

2. The visible appearance of the Lord Jesus, to whom the judgment of that day shall be committed (Mar 13:26); Then shall they see the Son of man coming in the clouds. Probably he will come over that very place where he sat when he said this; for the clouds are in the lower region of the air. He shall come with great power and glory, such as will be suited to the errand on which he comes. Every eye shall then see him.

3. The gathering together of all the elect to him (Mar 13:27); He shall send his angels, and gather together his elect to him, to meet him in the air, 1Th 4:17. They shall be fetched from one end of the world to the other, so that none shall be missing from that general assembly; they shall be fetched from the uttermost part of the earth, most remote from the places where Christ's tribunal shall be set, and shall be brought to the uttermost part of heaven; so sure, so swift, so easy, shall their conveyance be, that there shall none of them miscarry, though they were to be brought from the uttermost part of the earth one way, to the uttermost part of the heaven another way. A faithful Israelite shall be carried safely, though it were from the utmost border of the land of bondage to the utmost border of the land of promise.

Matthew Henry: Mar 13:28-37

We have here the application of this prophetical sermon; now learn to look forward in a right manner.

I. "As to the destruction of Jerusalem, expect it to come very shortly; as when the branch of the fig-tree becomes soft, and the leaves sprout forth, ye expect that summer will come shortly, Mar 13:28. When second causes begin to work, ye expect their effects in their proper order and time. So when ye see these things come to pass, when ye see the Jewish nation embroiled in wars, distracted by false Christs and prophets, and drawing upon them the displeasure of the Romans, especially when ye see them persecuting you for your Master's sake, and thereby standing to what they did when they put him to death, and repeating it, and so filling up the measure of their iniquity, then say that their ruin is nigh, even at the door, and provide for yourselves accordingly."The disciples themselves were indeed all of them, except John, taken away from the evil to come, but the next generation whom they were to train up, would live to see it; and by these instructions which Christ left behind him would be kept from sharing in it; " This generation that is now rising up, shall not all be worn off before all these things come to pass, which I have told you of, relating to Jerusalem, and they shall begin to take effect now shortly. And as this destruction is near and within ken, so it is sure. The decree is gone forth, it is a consummation determined, "Dan 9:27. Christ doth not speak these things, merely to frighten them; no, they are declarations of God's fixed purpose; " Heaven and earth shall pass away, at the end of time; but my words shall not pass away (Mar 13:31), not one of these predictions shall fail of a punctual accomplishment."

II. "As to the end of the world, do not enquire when it will come, for it is not a question fit to be asked, for of that day, and that hour, knoweth no man; it is a thing at a great distance; the exact time is fixed in the counsel of God, but is not revealed by any word of God, either to men on earth, or to angels in heaven; the angels shall have timely notice to prepare to attend in that day, and it shall be published, when it comes to the children of men, with sound of trumpet; but, at present, men and angels are kept in the dark concerning the precise time of it, that they may both attend to their proper services in the present day."But it follows, neither the Son; but is there any thing which the Son is ignorant of? We read indeed of a book which was sealed, till the Lamb opened the seals; but did not he know what was in it, before the seals were opened? Was not he privy to the writing of it? There were those in the primitive times, who taught from this text, that there were some things that Christ, as man, was ignorant of; and from these were called Agnoetae; they said, "It was no more absurd to say so, than to say that his human soul suffered grief and fear;"and many of the orthodox fathers approved of this. Some would evade it, by saying that Christ spoke this in a way of prudential economy, to divert the disciples from further enquiry: but to this one of the ancients answers, It is not fit to speak too nicely in this matter - ou dei panu akribologein , so Leontius in Dr. Hammond, "It is certain (says Archbishop Tillotson) that Christ, as God, could not be ignorant of any thing; but the divine wisdom which dwelt in our Saviour, did communicate itself to his human soul, according to the divine pleasure, so that his human nature might sometimes not know some things; therefore Christ is said to grow in wisdom (Luk 2:52), which he could not be said to do, if the human nature of Christ did necessarily know all things by virtue of its union with the divinity."Dr. Lightfoot explains it thus; Christ calls himself the Son, as Messiah. Now the Messiah, as such, was the father's servant (Isa 42:1), sent and deputed by him, and as such a one he refers himself often to his Father's will and command, and owns he did nothing of himself (Joh 5:19); in like manner he might be said to know nothing of himself. The revelation of Jesus Christ was what God gave unto him, Rev 1:1. He thinks, therefore, that we are to distinguish between those excellencies and perfections of his, which resulted from the personal union between the divine and human nature, and those which flowed from the anointing of the Spirit; from the former flowed the infinite dignity of his perfect freedom from all sin; but from the latter flowed his power of working miracles, and his foreknowledge of things to come. What therefore (saith he) was to be revealed by him to his church, he was pleased to take, not from the union of the human nature with the divine, but from the revelation of the Spirit, by which he yet knew not this, but the Father only knows it; that is, God only, the Deity; for (as Archbishop Tillotson explains it) it is not used here personally, in distinction from the Son and the Holy Ghost, but as the Father is, Fons et Principium Deitatis - The Fountain of Deity.

III. "As to both, your duty is to watch and pray. Therefore the time is kept a secret, that you may be engaged to stand always upon your guard (Mar 13:33); Take ye heed of every thing that would indispose you for your Master's coming, and would render your accounts perplexed, and your spirits so too; watch for his coming, that it may not at any time be a surprise to you, and pray for that grace which is necessary to qualify you for it, for ye know not when the time is; and you are concerned to be ready for that every day, which may come any day. "This he illustrates, in the close, by a parable.

1. Our Master is gone away, and left us something in trust, in charge, which we must give account of, Mar 13:34. He is as a man taking a far journey; for he is gone to be away a great while, he has left his house on earth, and left his servants in their offices, given authority to some, who are to be overseers, and work to others, who are to be labourers. They that have authority given them, in that had work assigned them, for those that have the greatest power have the most business; and to them to whom he gave work, he gave some sort of authority, to do that work. And when he took his last leave, he appointed the porter to watch, to be sure to be ready to open to him at his return; and in the mean time to take care to whom he opened his gates, not to thieves and robbers, but only to his Master's friends and servants. Thus our Lord Jesus, when he ascended on high, left something for all his servants to do, expecting they should all do him service in his absence, and be ready to receive him at his return. All are appointed to work, and some authorized to rule.

2. We ought to be always upon our watch, in expectation of his return, Mar 13:35-37. (1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made. (2.) We know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come, whether in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore, as soon as we are capable of expecting any thing, we must expect death. (3.) Our great care must be, that, whenever our Lord comes, he do not find us sleeping, secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord's coming; ready to say, He will not come, and unready to meet him. (4.) His coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless, and asleep, it will come upon them as a thief in the night. (5.) It is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; " What I say unto you four (Mar 13:37), I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless."

Barclay: Mar 13:9-13

Now we come to the warnings of persecution to come. Jesus never left his followers in any doubt that they had chosen a hard way. No man could say that he had not known the conditions of Christ's service in advance.

The handing over to councils and the scourging in synagogues refer to Jewish persecution. In Jerusalem there was the great Sanhedrin, the supreme court of the Jews, but every town and village had its local Sanhedrin. Before such local Sanhedrins the self-confessed heretics would be tried, and in the synagogues they would be publicly scourged. The governors and kings refer to trials before the Roman courts, such as Paul faced before Felix and Festus and Agrippa.

It was a fact that the Christians were wonderfully strengthened in their trials. When we read of the trials of the martyrs, even though they were often ignorant and unlettered men, the impression often is that it was the judges and not the Christians who were on trial. Their Christian faith enabled the simplest folk to fear God so much that they never feared the face of any man.

It was true that even those of a man's own family sometimes betrayed him. In the early Roman Empire one of the curses was the informer (delator). There were those who, in their attempts to curry favour with the authorities, would not hesitate to betray their own kith and kin. That must have been the sorest blow of all.

In Hitler's Germany a man was arrested because he stood for freedom. He endured imprisonment and torture with stoic and uncomplaining fortitude. Finally, with spirit still unbroken, he was released. Some short time afterwards he committed suicide. Many wondered why. Those who knew him well knew the reason--he had discovered that his own son was the person who had informed against him. The treachery of his own broke him in a way that the cruelty of his enemies was unable to achieve.

This family and domestic hostility was one of the regular items in the catalogue of terror of the last and terrible days, "Friends shall attack one another suddenly" (4 Esdras 5:9). "And they shall hate one another and provoke one another to fight" (Bar 70:3). "And they shall strive with one another, the young with the old, and the old with the young, the poor with the rich, the lowly with the great, the beggar with the prince" (Jubilees 23:19). "Children shall shame the elders, and the elders shall rise up before the children" (The Mishnah, Sotah 9:15). "For the son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law. A man's enemies are the men of his own house" (Micah 7:6).

Life becomes a hell upon earth when personal loyalties are destroyed and when there is no love which a man may trust.

It was true that the Christians were hated. Tacitus talked of Christianity as an accursed superstition; Suetonius called it a new and evil superstition. The main reason for the hatred was the way in which Christianity cut across family ties. The fact was that a man had to love Christ more than father or mother, or son or daughter. And the matter was complicated by the way that the Christians were much slandered. It is beyond doubt that the Jews did much to encourage these slanders. The most serious was the charge that the Christians were cannibals, a charge supported by the words of the sacrament which speak of eating Christ's body and drinking his blood.

In this, as in all other things, it is the man who endures to the end who is saved. Life is not a short, sharp sprint; it is a marathon race. Life is not a single battle; it is a long campaign. Dr. G.J. Jeffrey tells of a famous man who refused to have his biography written when he was still alive. "I have seen too many men fall out on the last lap of the race," he said. Life is never safe until it reaches journey's end. It was Bunyan who, in his dream, saw that from the very gates of heaven there was a way to hell. It is the man who endures to the end who will be saved.

Barclay: Mar 13:14-20

Jesus forecasts some of the awful terror of the siege and the final fall of Jerusalem. It is his warning that when the first signs of it came people ought to flee, not even waiting to pick up their clothes or to try to save their goods. In fact the people did precisely the opposite. They crowded into Jerusalem, and death came in ways that are almost too terrible to think about.

The phrase the abomination of desolation has its origin in the book of Daniel (Dan 9:27; Dan 11:31; Dan 12:11). The Hebrew expression literally means the profanation that appals. The origin of the phrase was in connection with Antiocheius. We have already seen that he tried to stamp out the Jewish religion and introduce Greek thought and Greek ways. He desecrated the Temple by offering swine's flesh on the great altar and by setting up public brothels in the sacred courts. Before the very Holy Place itself he set up a great statue of Olympian Zeus and ordered the Jews to worship it. In connection with that the writer of First Maccabees says (1Macc 1:54) "Now the fifteenth day of the month Casleu, in the hundred and forty-fifth year, they set up the abomination of desolation upon the altar and builded idol altars throughout the cities of Juda on every side." The phrase the abomination of desolation, the profanation that appals, originally described the heathen image and all that accompanied it with which Antiocheius desecrated the Temple. Jesus prophesies that the same kind of thing is going to happen again. It very nearly happened in the year A.D. 40. Caligula was then Roman Emperor. He was an epileptic and mad. But he insisted that he was a god. He heard of the imageless worship of the Temple of Jerusalem and planned to set up his own statue in the Holy Place. His advisers besought him not to do so, for they knew that, if he did, a bloody civil war would result. He was obstinate, but fortunately he died in A.D. 41 before he could carry out his plan of desecration.

What does Jesus mean when he speaks about the abomination of desolation? Men expected not only a Messiah, but also the emergence of a power who would be the vary incarnation of evil and who would gather up into himself everything that was against God. Paul called that power the Man of Lawlessness (2Th 2:3). John of the Revelation identified that power with Rome (Rev 17 ). Jesus is saying "Some day, quite soon, you will see the very incarnate power of evil rise up in a deliberate attempt to destroy the people and the Holy Place of God." He takes the old phrase and uses it to describe the terrible things that are about to happen.

It was in A.D. 70 that Jerusalem finally fell to the besieging army of Titus, who was to be Emperor of Rome. The horrors of that siege form one of the grimmest pages in history. The people crowded into Jerusalem from the countryside. Titus had no alternative but to starve the city into subjection. The matter was complicated by the fact that even at that terrible time there were sects and factions inside the city itself. Jerusalem was torn without and within.

Josephus tells the story of that terrible siege in the fifth book of The Wars of the Jews. He tells us that 97,000 were taken captive and 1,100,000 perished by slow starvation and the sword. He tells us, "Then did the famine widen its progress and devoured the people by whole houses and families. The upper rooms were full of women and children dying of starvation. The lanes of the city were full of the dead bodies of the aged. The children and the young men wandered about the market places like shadows, all swelled with famine, and fell down dead wheresoever their misery seized them. As for burying them, those that were sick themselves were not able to do it. And those that were hearty and well were deterred by the great multitude of the dead, and the uncertainty when they would die themselves, for many died as they were burying others, and many went to their own coffins before the fatal hour. There was no lamentation made under these calamities...the famine confounded all natural passions.... A deep silence and a kind of deadly night had seized upon the city."

To make it still grimmer there were the inevitable ghouls who plundered the dead bodies. Josephus tells grimly how when not even any herbs were available "some persons were driven to such terrible distress as to search the common sewers and old dung-hills of cattle, and to eat the dung which they got there, and what they could not endure so much as to see, they now used for food." He paints a grim picture of men gnawing the leather of straps and shoes, and tells a terrible story of a woman who killed and roasted her child, and offered a share of that terrible meal to those who came seeking food.

The prophecy that Jesus made of terrible days ahead for Jerusalem came most abundantly true. Those who crowded into the city for safety died by the hundred thousand, and only those who took his advice and fled to the hills were saved.

Barclay: Mar 13:21-23

See Comments for Mark 13:3-6

Barclay: Mar 13:24-27

See Comments for Mark 13:7-8

Barclay: Mar 13:28-37

There are three special things to note in this passage.

(i) It is sometimes held that when Jesus said that these things were to happen within this generation he was in error. But Jesus was right, for this sentence does not refer to the Second Coming. It could not when the next sentence says he does not know when that day will be. It refers to Jesus' prophecies about the fall of Jerusalem and the destruction of the Temple and they were abundantly fulfilled.

(ii) Jesus says that he does not know the day or the hour when he will come again. There were things which even he left without questioning in the hand of God. There can be no greater warning and rebuke to those who work out dates and timetables as to when he will come again. Surely it is nothing less than blasphemy for us to enquire into that of which our Lord consented to be ignorant.

(iii) Jesus draws a practical conclusion. We are like men who know that their master will come, but who do not know when. We live in the shadow of eternity. That is no reason for fearful and hysterical expectation. But it means that day by day our work must be completed. It means that we must so live that it does not matter when he comes. It gives us the great task of making every day fit for him to see and being at any moment ready to meet him face to face. AH life becomes a preparation to meet the King.

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We began by saying that this was a very difficult chapter, but that in the end it had permanent truth to tell us.

(i) It tells us that only the man of God can see into the secrets of history. Jesus saw the fate of Jerusalem although others were blind to it. A real statesman must be a man of God. To guide his country a man must be himself God-guided. Only the man who knows God can enter into something of the plan of God.

(ii) It tells us two things about the doctrine of the Second Coming.

(a) It tells us that it contains a fact we forget or disregard at our peril.

(b) It tells us that the imagery in which it is clothed is the imagery of Jesus' own time, and that to speculate on it is useless, when Jesus himself was content not to know. The one thing of which we can be sure is that history is going somewhere; there is a consummation to come.

(iii) It tells us that of all things to forget God and to become immersed in earth is most foolish. The wise man is he who never forgets that he must be ready when the summons comes. If he lives in that memory, for him the end will not be terror, but eternal joy.

Constable: Mar 11:1--13:37

VI. The Servant's ministry in Jerusalem chs. 11--13

The rest of Jesus' ministry, as Mark recorded it, took place in and around Jerusalem. Chapters 11-13 present Jesus' ministry before His passion. It consisted of Jesus' formal presentation to the nation (11:1-26), His teaching in the temple area (11:27-12:44), and His eschatological discourse to the disciples (ch. 13).

Constable: Mar 13:1-37

C. Jesus' teaching on Mt. Olivet ch. 13

The Olivet Discourse is the longest section of Jesus' teaching that Mark recorded (cf. 4:1-34; 7:1-23). Mark used this discourse as a bridge between Jesus' controversies with Israel's leaders (11:27-12:44) and the account of His passion (chs. 14-15). It provides assurance that the leaders who had plotted against Jesus would suffer God's judgment.

Matthew and Mark both stressed Jesus' teaching that focused on His second coming. Matthew and Mark also recorded more about Jesus' answer to the disciples' second question, "What will be the sign when all these things are going to be fulfilled?" (13:4b). Luke concentrated more on His answer to their first question, "When will these things be?" (13:4a). Matthew wrote to answer the questions of Jewish unbelievers. Mark wrote primarily to respond to those of Gentile Christians living under Roman persecution and in a hostile world. Mark stressed Jesus' exhortations to watchfulness and His preparation of the disciples for future hardships.

Constable: Mar 13:9-13

3. Warnings about personal danger during persecution 13:9-13 (cf. Matt. 24:9-13; Luke 21:12-19)

These warnings also occur in other contexts of Jesus' ministry (cf. Matt. 10:17-22; Luke 12:11-12). Jesus evidently voiced them more than once.

Mark stressed the idea of persecution by recording the Greek word paradidomi three times in this pericope. The NASB translated this word "deliver up" in verses 9, 11, and 12. The NIV rendered it "handed over" in verse 9, "arrested" in verse 11, and "betray" in verse 12.

13:9 The disciples could anticipate persecution from the Jews and the Gentiles, from religious and secular courts. However such treatment would provide opportunity to bear witness for Jesus. This warning is appropriate for all disciples in the inter-advent era as are all the warnings in this discourse.

13:10 "Unto all the nations" is in the emphatic first position in the Greek text. All the nations must hear the gospel before the end of the age (cf. Matt. 24:14). This is the responsibility of every generation of disciples (Matt. 28:19). The generation of believers alive during the Great Tribulation immediately preceding Jesus' return will accomplish this task in their generation (Rev. 7). "Must" (Gr. dei) indicates divine necessity. God wants this to happen, and it will happen.

"It is part of God's eschatological purpose that before the End [of this age] all nations shall have an opportunity to accept the gospel."³¹¹

This verse is not a promise that if disciples will preach the gospel to all nations in a particular generation God will then begin the kingdom, as postmillennialists teach. Man cannot bring in the kingdom by the universal preaching of the gospel. God will bring it in at His appointed time. This is not a promise that everyone will become a believer in Jesus either.

13:11 Jesus promised that God will give special grace (help) to disciples who want to bear a good testimony when arrested and tried for their faith (v. 9). The Holy Spirit will give such disciples the appropriate words to speak then. Jesus did not forbid thought but anxious care (cf. Luke 21:15).³¹² This promise should give disciples in these situations freedom from unnecessary anxiety. However, Jesus did not promise release from suffering.

"History bears ample witness to the fact that Christians on trial for their faith have been amazed themselves at the aptness of the answers that flashed into their minds at the opportune moment."³¹³

13:12-13 Betrayal even by family members will be another trial disciples may have to bear (cf. Mic. 7:2-6; Luke 12:51-53). Persecution would come through official channels but also from blood relatives. All kinds of people would hate them for their testimony.

"As there is nothing that excites such love as the gospel, when intelligently received, so there is nothing that occasions such hate as this same gospel, when passionately rejected."³¹⁴

The last part of verse 13 states a general principle. Faithful endurance of persecution to its end results in deliverance. Disciples who endure their persecution faithfully to the end of that persecution will experience deliverance from it while they are alive. Disciples who endure their persecution faithfully to the end of their lives will experience deliverance from it by death. Disciples living just before Jesus returns who endure their persecution faithfully to the end of the present age will experience deliverance at Jesus' second coming.

Faithful endurance of persecution also results in the privilege of reigning with Jesus in His kingdom (cf. 2 Tim. 2:12). Note that Jesus did not teach that all will endure to the end faithfully. Unfortunately some disciples do not (2 Tim. 2). Notwithstanding, our ultimate salvation does not depend on enduring persecution faithfully but on God's faithfulness to His promise to keep us secure (2 Tim. 2:13; cf. John 10:27-28; Rom. 8:31-39; et al.).

This pericope should be a special encouragement for disciples undergoing persecution for their faith, including Mark's original readers. It is easier to endure suffering for our faith when we view it in the context of God's plan for the future. This perspective gives us hope.

Constable: Mar 13:14-23

4. The coming crisis 13:14-23 (cf. Matt. 24:14-28)

Having clarified what the sign of the coming destruction would not be, Jesus now explained what it would be. Matthew and Mark both described the destruction preceding Jesus' second coming. Luke recorded Jesus' teaching about the destruction of Jerusalem in 70 A.D. (Luke 21:20-24).

13:14 "But" identifies the contrast between the false and true signs. The true sign was the appearance of the abomination of desolation (cf. Dan. 9:27; 11:31; 12:11; Matt. 24:15).

The abomination of desolation is something abominable associated with idolatry that would defile the temple resulting in its desertion by the godly.³¹⁵ The ultimate abomination would be the Antichrist, the abomination in view primarily in Matthew and Mark's accounts. The immediate abomination would be the polluting of the temple preceding its destruction in 70 A.D. A former abomination was the Syrian Antiochus Epiphanes who erected a pagan altar over the brazen altar and sacrificed a pig on it to Zeus in 167 B.C. (1 Macc. 1:41-64; 6:7).³¹⁶

The abomination would be standing where it did not belong. Mark described Jesus saying that the abomination (Gr. bdelygma, a neuter noun) would stand (estekota, a masculine participle) as a person who set himself up as God in the temple. The fact that Jesus used a masculine participle to modify a neuter noun suggests that the abomination is a man.

Mark avoided referring specifically to the temple sanctuary, though Matthew did refer to it (Matt. 24:15). Perhaps Mark did this to avoid planting the idea of polluting the temple in any Roman reader's mind. His parenthetic instruction to the reader would have encouraged Roman Christians to seek the identity of the place in Daniel's prophecy (Dan. 9:25-27).

When the Zealots occupied the temple in 67-68 A.D. and installed a usurper, Phanni, as high priest, Jewish Christians fled from Jerusalem to Pella, a transjordanian mountain town.³¹⁷ This flight prefigured the one that will take place in the future (i.e., the Great Tribulation).

13:15-18 The point of these instructions is that the appearance of the abomination of desolation will require immediate flight from Jerusalem. The situation will be urgent.

13:19 This verse clarifies the time of the appearance of the abomination as in the Tribulation (Gr. thlipsis, Dan. 12:1; Jer. 30:7). Jesus looked beyond the destruction of Jerusalem to a much greater Tribulation.³¹⁸

13:20 God will not shorten the Tribulation to a period less than the seven years He has already announced (Dan. 9:26-27). He has already chosen to shorten it to a period of seven years.³¹⁹ If he did not limit the Tribulation to this relatively brief duration, no one would survive. God's special love for believers led Him to shorten His judgment on the world then to only seven years.

13:21-23 Jesus repeated His warning about people who will claim to be the Messiah (cf. vv. 5-6) so His disciples would not believe them. "If possible" (v. 22) does not imply that the elect will inevitably continue to believe in Jesus and follow Him faithfully. If that were so, Jesus' repeated warnings would be meaningless. It means that the false Messiahs will do miracles with the intent of leading the elect into error if they, the false Messiahs, can (cf. 2 Tim 3:1-15). In view of this possibility, Jesus' disciples need to be discerning (Gr. blepete, v. 23).

Constable: Mar 13:24-27

5. The Second Coming of the Son of 13:24-27 (cf. Matt. 24:29-31; Luke 21:25-28)

These verses do not describe the destruction of Jerusalem but the Tribulation at the end of the present age and the Second Coming that will follow it. The Second Coming is the climax of the Olivet Discourse.³²⁰

13:24-25 In contrast to the appearance of false Messiahs, the true Messiah will appear after the predicted Tribulation.³²¹ This is, of course, a reference to the Second Coming, not the Rapture.³²² The Book of Revelation gives further information about the celestial phenomena that will happen then (Rev. 6-18; cf. 2 Pet. 3:10). However the Old Testament prophets also predicted these things (Isa. 13:10; 24:23; 34:4; Ezek. 32:7-8; Joel 2:10, 30-31; 3:15; Amos 8:9). If we take the wars, earthquakes, and famines of verses 7-8 literally, we should probably understand these phenomena literally too.

13:26 Jesus described His return by referring to Old Testament prophecies of it (Dan. 7:13; Deut. 30:4; Zech. 2:6). The disclosure and triumph of Jesus are major emphases (cf. Rev. 19:11-16).³²³ Jesus will no longer appear primarily as the Suffering Servant but as the glorified Son of Man.

13:27 Evidently Jesus will bring all the elect together. This implies the resurrection of Old Testament saints (Dan. 12:2) and Tribulation saints who have died (Rev. 6:9-11). Probably Christians, saints of the church age who have gone to heaven at the Rapture or death, will return with Him (1 Thess. 4:17). Saints living on the earth when Jesus returns will also assemble to Him (cf. Matt. 25). Jesus pictured all believers converging to Him at His second coming whether alive or dead, on earth or in heaven. He will become the universal center of attention, and then He will begin reigning. Unbelievers will not experience resurrection until the end of Jesus' millennial reign (Rev. 20:7-15).

Constable: Mar 13:28-32

6. The time of Jesus' return 13:28-32 (cf. Matt. 24:32-41; Luke 21:29-33)

Jesus began this discourse with exhortation (vv. 4-13), and He ended it the same way (vv. 28-37).

13:28-29 The parable of the fig tree appears in all the synoptic versions of the Olivet Discourse. Jesus had previously used a fig tree to illustrate the generation of Israelites that failed to believe in Him at His first advent (11:14). Here He used it to illustrate the fact that perceptive people can anticipate coming events by the signs that precede those events. Persecution (vv. 9-13) culminating in the Tribulation (vv. 14-25) pointed to the commencement of Jesus' kingdom (vv. 26-27; cf. Luke 21:31).

13:30 Jesus probably meant that the fulfillment of "all these things" (v. 4b) would begin in the generation of His present disciples, but complete fulfillment would not come until later.³²⁴ "All" those things began during that generation if one interprets "all those things" as the signs as a whole (vv. 9-25). The Greek word genetai translated "take place" (NASB) or "have happened" (NIV) means "have come into existence" and permits this interpretation. One could translate this Greek verb "have begun to come into existence."

13:31 "Heaven and earth" is a figure of speech (merism) for all creation (cf. Gen. 1:1). The universe as we know it will end one day (Rev. 21:1), but Jesus' word will remain. Jesus was referring specifically to His predictions in this chapter, but His statement was general and includes all His words. By saying this about His Word Jesus was implying that He was God (cf. Ps. 102:25-27; Isa. 40:6-8; 51:6). The fulfillment of this prophecy is certain.

13:32 "That day" is the day of Jesus' return contrasted with "those days" preceding it (vv. 17, 19, 24). Jesus was distinguishing knowing that an event was approaching and near at hand (vv. 28-29) from knowing the exact time of its arrival. God the Father alone knows the day and the hour of the Son's return (cf. Acts 1:7). Jesus' ignorance of this information was a result of His incarnation (Phil. 2:6-8).³²⁵ Jesus may not have known this information when He made this statement, but He probably knows the time of His return now.

Constable: Mar 13:33-37

7. The concluding exhortation 13:33-37 (cf. Matt. 24:42; Luke 21:34-36)

Matthew recorded much more of what Jesus taught the disciples following His statement in verse 32 than Mark or Luke did. They just included the essence of His exhortation to be vigilant.

13:33 For the fourth time, Jesus urged His disciples to take heed (Gr. blepete, vv. 5, 9, 23). He underlined this warning by adding, "Be vigilant" (Gr. agrypneite). Watchfulness is necessary because we do not know the exact time of Jesus' return.

In view of God's revelations concerning the Rapture, the Tribulation, and the Second Coming were Jesus' exhortations to remain watchful unnecessarily urgent? Christians who know their Bibles are aware that many events will precede the Second Coming. Is it realistic or necessary to live as though Jesus' return is imminent? Jesus' return was not less than seven years away from His departure from the earth because the Old Testament prophesied the Tribulation before the messianic kingdom (Dan. 9:24-27). Therefore the 12 disciples to whom Jesus gave this discourse could have been only a few years away from His return. They needed to be vigilant. That generation of disciples and all succeeding generations of disciples learned later that Jesus would return for His own at the Rapture before He comes at the Second Coming (1 Cor. 15:51-58; 1 Thess. 4:13-18). Thus while His second coming is at least seven years away, His return at the Rapture will be sooner. Pretribulationists believe it could be at any moment. Therefore all that Jesus said about the importance of being vigilant anticipating His return is applicable to and relevant for us.

13:34-36 Jesus told another parable about a doorkeeper. Mark is the only evangelist who recorded it. It is similar to the parable of the talents (Matt. 25:14-30) and the parable of the minas (Luke 19:12-27) though much shorter.

In this parable the doorkeeper is the focus of attention. A doorkeeper or porter was responsible to guard the entrance to his master's house. Entrusted with his master's goods this doorkeeper did not know when his master would return. However whenever the master returned the doorkeeper would have to be ready to admit him to a well-managed house. Evening, midnight, rooster crowing, and dawn were the names that the Romans gave the four watches of the night.³²⁶ The porter had to remain watchful (Gr. gregore) at night, when the Light of the World was absent from His estate. The opposite of watchfulness is insensibility, lethargy, and inactivity pictured here as sleep (cf. Rom. 13:11; 1 Thess. 5:1-11).

Likewise it is necessary for Jesus' disciples to remain watchful (Gr. gregoreite, v. 35).

"The element of surprise is ineradicable from the parousia expectation."³²⁷

13:37 Jesus concluded this discourse as He began it with a final call to watchfulness (Gr. gregoreite, vv. 34, 35). "You" may refer to the four disciples who asked Jesus the initial question (vv. 3-4), or it may refer to all the Twelve who sat before Him. "All" could refer to all the disciples present or to all disciples including those not present. In any case, the point is clear. What Jesus taught here is something every disciple of His needs to apply. We all need to be alert in view of the Lord's return, as the doorkeeper in Jesus' parable (vv. 34-36).

The outstanding emphasis in Mark's account of this discourse is clear. Disciples need to take heed (Gr. blepo, to be aware, to observe, to discern; vv. 5, 9, 23, 33), to be vigilant (Gr. agrupneo, to be awake, to watch; v. 33), and to be watchful (Gr. gregoreo, to be awake, attentive, vigilant, and circumspect; vv. 33, 35, 37).

College: Mar 13:1-37

MARK 13

E. JESUS INSTRUCTS THE DISCIPLES CONCERNING THE DESTRUCTION OF JERUSALEM AND THE SECOND COMING (13:1-37)

There is a contextual link between the cleansing of the temple, the controversies between Jesus and the religious leadership, and Jesus' statements about the destruction of the temple. As Jesus left the temple courts for the last time, he spoke to his disciples about the destruction of the entire complex. This provoked them to ask about this event and others. The difficult discourse that follows treats the A.D. 70 destruction of the temple and the city of Jerusalem, and relates that event to the second coming of the Son of Man.

This chapter is one of the most difficult sections of Mark. There are two major difficulties. The first is to determine in various segments whether Jesus is discussing a) the general events of the last days (which includes all of the period between his resurrection and his return), b) the A.D. 70 destruction of Jerusalem and the temple by the Roman army, or c) his return at the end of human history. The second is to determine how these events are related chronologically.

Before entering the details of this chapter, it would be beneficial to reread the comments on Mark 9:1, an enigmatic saying with some importance for the present chapter. I also want to make the reader aware of several of my own general perspectives on the broader issues of interpretation:

I. It seems clear to me that there are two basic points in this chapter which are of significant importance for contemporary Christianity. These are both warnings. One is the warning not to be misled by false claims that Jesus has returned or that certain signs indicate the immediate proximity of his return (vv. 5-8, 21-23, 32; cf. 2 Thess 2:1-2). The other primary warning is to be faithful and live in a state of constant preparation for his return (vv. 12-13, 33-37). It is easy to understand these warnings. It is also easy to overlook them in the effort to sort out the exegetical conundrums of this chapter. It is unfortunate that the problems of the chapter's interpretation tend to overpower these simple, basic warnings. Most of the problems concern matters that are not nearly so significant for daily Christian living as these basic admonitions.

II. There are certain perspectives on some issues in this chapter which seem to me to be so clearly erroneous that I will dismiss them here and not deal with them in the detailed comments. In the light of the major siege and destruction of Jerusalem by Roman armies in A.D. 70 it is basically ahistorical to interpret the destruction prophesied in Mark 13 as referring to a yet-to-come destruction of Jerusalem (preceded by removing the Dome of the Rock and rebuilding the Jewish temple). This dispensational premillenial view of the chapter is especially contrary to the parallel in Luke 21:20 which clearly refers to the Roman armies that surrounded Jerusalem. No ancient readers would have imagined otherwise.

Another view that must be dismissed is the view that Jesus mistakenly prophesied that his return would come immediately on the heels of the destruction of Jerusalem. The dispensationalists do not have this problem because they believe the second coming will immediately follow the future destruction of Jerusalem. But for virtually everyone else the critical problem of the chapter is the apparent prophecy that the return of Christ, like the destruction of Jerusalem, will occur within Jesus' generation (vv. 24-31). Some interpreters solve the problem by assuming that Jesus made a mistake. This solution creates the major problem of a fallible Jesus, an unacceptable alternative for those with an orthodox understanding of Jesus' identity. A few recent conservative interpreters have argued that Jesus did prophesy his return within his generation and was not mistaken but understood it to be a conditional prophecy. He did not return within his generation because the conditions were not met. I consider this alternative possible, although not without serious problems.

A few interpreters consider all of Mark 13 to be about the destruction of Jerusalem and do not find any reference there to the return of Jesus at the end of the age. This view is possible but difficult for vv. 24-27, which will be discussed in due course. It seems to me to be clearly unacceptable for vv. 32-37, especially in the light of the additional material found in the parallel to Mark 13 in Matt 24-25. Working backward section by section from the judgment of the sheep and the goats in Matt 25:31-46 it is apparent that Matthew must be discussing the return of Jesus at the end of the age in 24:36-25:46. Mark 13:32ff. is parallel to Matt 24:36ff. and also discusses the return of Jesus at the end time.

III. If the major conundrum of the chapter is the chronological relationship of the destruction of Jerusalem and the second coming, there are four possible solutions that have both strengths and weaknesses. I will attempt to set forth strengths and weaknesses of each in the course of the comments. Each of the four has major flaws, but one of them is probably correct. Each of the four can be reconciled with an orthodox and non-dispensational understanding of Christ's second coming. The four major acceptable views are:

a. That Jesus conditionally prophesied that the destruction of Jerusalem would be followed by the second coming, both occurring within a generation of his prophecy (but the conditions were not met).

b. That all of vv. 5-31, including everything through the statement " this generation will certainly not pass away until all these things have happened," refers to the destruction of Jerusalem (or before) and the discussion of the second coming does not begin until v. 32.

c. That vv. 5-23 refer to the destruction of Jerusalem (or before), vv. 24-27 refer to the second coming, vv. 28-31 refer to the destruction of Jerusalem (or before) and vv. 32-37 refer to the second coming (an A-B-A-B pattern).

d. That vv. 5-23 refer to the general characteristics of all of the last days (from Jesus' resurrection to his second coming); that within this section vv. 14-19 refer specifically to the destruction of Jerusalem; that vv. 24-27 refer to the second coming, vv. 28-31 refer to the destruction of Jerusalem and to some occurrences of all the characteristic features of the last days (described in vv. 5-13 and 20-23), and vv. 32-37 refer to the second coming. This view might be represented as follows:

5-13, 20-23 Characteristic features of the last days (i.e., the period between Jesus' resurrection and his return)

14-19 The destruction of Jerusalem, a major event within the last days

24-27 The second coming

28-31 A time reference referring to vv. 5-23, the destruction of Jerusalem and some occurrences of each of the characteristic features that would occur repetitively throughout the last days

32-37 A time reference referring to vv. 24-27, the second coming

Readers who enjoy jigsaw puzzles may be intrigued by these possibilities. Others may feel exhausted at the outset. There must be a correct view and it is presumably one of these four. All of them lead to essentially the same consequences: 1) at least vv. 14-19 refer to the destruction of Jerusalem in A.D. 70; 2) the other items prophesied in vv. 5-23 occurred by that time and many have occurred repeatedly since; 3) the second coming could occur at any time because all the preconditions mentioned in these verses have been met; and therefore, 4) all Christians living after the destruction of Jerusalem should be ready for the second coming to occur at any time. Without wishing to denigrate any of these four views, I will make a case for the fourth - despite its obvious weakness of being the most complicated view. Much of my analysis will be dependent upon Carson's comments on the parallel text in Matt 24.

1. The Setting of Jesus' Last Days Discourse (13:1-4)

¹ As he was leaving the temple, one of his disciples said to him, " Look, Teacher! What massive stones! What magnificent buildings!"

²" Do you see all these great buildings?" replied Jesus. " Not one stone here will be left on another; every one will be thrown down."

³ As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, ⁴" Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?"

These initial verses set the stage for the discourse that follows in vv. 5-37. The entire chapter completes Tuesday, Jesus' third and last day to enter the temple courts. This day appropriately concludes with a discourse that begins with observations about the great temple.

1. Jesus never entered the temple per se, but the temple courts, the vast area surrounding the temple and divided into the Court of the Gentiles, the Court of the Women, and The Court of the Israelites (Men). The temple complex and its buildings were truly magnificent. The walls encased approximately 35 acres. The majority of its stones weigh about two to five tons each. The largest found thus far weighs almost 400 tons! An inner wall encompassing the temple itself had ten gates, each with two doors measuring about 45 feet high and 22 feet wide! Herod wanted the complex to be impressive.

2. It was surely disturbing to the disciples to hear that such great buildings would be completely destroyed. There was, of course, a well-known precedent. The great temple of Solomon had been leveled by the Babylonians in the 6th century B.C.

3-4. From the Mount of Olives on the east side of the city, visitors today still marvel at the panoramic view of the city and especially the temple mount, which is still present on the eastern side of the city, although now occupied by Moslem mosques. From this vantage point the four brothers asked Jesus to expand upon his statement concerning the temple. The question has two parts. They want to know when these things will happen and what signs will indicate they are about to happen. The use of the plural " these things" suggests the disciples have a complex of events in mind. Matthew's version of the question (Matt 24:3) indicates that this complex of events included the coming of Jesus and the end of the age. In Mark Jesus' response to their question includes not only the destruction of the temple and the city, but also general characteristics of the last days and comments on his second coming.

2. General Description of the Birth Pains (13:5-13)

⁵ Jesus said to them: " Watch out that no one deceives you. ⁶ Many will come in my name, claiming, 'I am he,' and will deceive many. ⁷ When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. ⁸ Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.

⁹" You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me you will stand before governors and kings as witnesses to them. ¹⁰ And the gospel must first be preached to all nations. ¹¹ Whenever you are arrested and brought to trial, do not worry beforehand about what to say. Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit.

¹²" Brother will betray brother to death, and a father his child. Children will rebel against their parents and have them put to death. ¹³ All men will hate you because of me, but he who stands firm to the end will be saved.

Jesus began his response with a warning against being misled by false messiahs or by misreading the common events of the last days. Instead of being misled into erroneous speculations, what the disciples must do is be watchful and endure persecution. They will be persecuted by religious and government institutions at all levels. They will be betrayed by family members and hated by everyone. But the Holy Spirit will help them and those who endure will be saved.

5-8. The characteristic word of the chapter is the imperative verb blevpete ( blepete ), which the NIV translates " watch out" or " be on guard" (vv. 5, 9, 23, 33). The disciples were interested in signs. Jesus did not want them to be misled. There would be false messiahs. Outbreaks of wars, earthquakes, or famines might mislead them into believing the end of the age was imminent. But the end is still to come. Contrary to popular belief even today, these sorts of events are not signals of the immediate proximity of the end.

The wars, earthquakes, and famines experienced in the disciples' own times were the beginnings of what Jesus called the " birth pains" (wjdivnwn, ôdinôn). Several Old Testament texts use the image of a woman in labor to illustrate the woes of a people under siege (Isa 13:8; 26:17; Jer 4:31; 6:24; Mic 4:9-10). The birth pains Jesus speaks of are the wars, earthquakes, and famines that characterize the days from his resurrection to his return. Some non-Christian Jewish writings reflect similar ideas of end time woes. For example, 2 Baruch (a Jewish apocalyptic document written about A.D. 100) breaks the time leading up to the revelation of the messiah into twelve parts. The first will contain " the beginning of commotions" ; the second through fourth, " the slaughtering of the great," " the fall of many into death," and " the drawing of the sword" ; the fifth, " famine and the withholding of rain" ; and the sixth, " earthquakes and terrors" (2 Baruch 27:1-7).

9-13. The disciples must remain on constant guard because they will be subject to intense persecution. The book of Acts testifies to the fulfillment of these verses. The disciples have a work to do before the end can come. The gospel must be preached to all the nations. In order to help them complete their task the Holy Spirit will tell them what to say when they have opportunity to testify to various institutional leaders (from council leaders to kings). The trials seem to be described as part of the means by which the gospel will be preached to all nations - even to rulers in high places. It will be difficult to stay on task because the persecution of Christians will be intense, even pitting family members against brother, children, or parents so that one has another put to death for faith in Christ. Everyone will hate Christians. But those who endure to the end will be saved. For some " the end" here refers to the end of their life, for others to the end of the world.

3. The Sharp Pain: The Destruction of Jerusalem (13:14-19)

¹⁴" When you see 'the abomination that causes desolation' ^a standing where it ^b does not belong - let the reader understand - then let those who are in Judea flee to the mountains. ¹⁵ Let no one on the roof of his house go down or enter the house to take anything out. ¹⁶ Let no one in the field go back to get his cloak. ¹⁷ How dreadful it will be in those days for pregnant women and nursing mothers! ¹⁸ Pray that this will not take place in winter, ¹⁹ because those will be days of distress unequaled from the beginning, when God created the world, until now - and never to be equaled again.

^a 14 Daniel 9:27; 11:31; 12:11 ^b 14 Or he ; also in verse 29

With his reference to " the abomination that causes desolation," Jesus turned specifically to the issue which opened this Pandora's box in the first place. There is little doubt that vv. 14-19 focus on the events of A.D. 66-70. Most interpreters would include vv. 20-23. I will argue otherwise below.

14. The NIV translation " abomination that causes desolation" is helpful. " To desolate" means " to lay waste" or " deprive of inhabitants." The phrase refers to something detestable that causes such desolation. It has a specific background in Dan 8:13; 9:27; 11:31; and 12:11, from which it was used prior to Jesus also in 1 Macc 1:54. In Daniel this abomination was to be set up at the temple. 1 Maccabees correctly interprets Daniel as speaking of the actions of the Hellenistic ruler Antiochus IV when he initiated sacrifices to Zeus over the altar of burnt offering and outlawed the practice of Judaism.

Modern interpreters are not in agreement on interpreting the use of this phrase by Jesus. Mark wanted his readers to understand and presumably they were in better position to do so. Matt 24:15 says that " the abomination that causes desolation" will stand " in the holy place." " Holy place" may refer to Jerusalem (which Matthew elsewhere calls the " holy city," Matt 4:5; 27:53). In that case Luke's statement, " When you see Jerusalem surrounded by armies, you will know that its desolation is near," (Luke 21:20) probably provides the key to understanding " the abomination." However, the " holy place" in Matthew might mean the temple precincts (cf. Acts 6:13; 21:28). In that case Luke's reference to the time when the Roman armies surround Jerusalem presumably is another sign and not an explanation of the abomination. The abomination might refer to activities carried out by the Zealots, the leaders of Jewish opposition to the Romans, who committed sacrileges in the temple courts during the years of the Roman siege of Jerusalem. Among their own abominations were murder and the appointment of a farcical high priest.

When the abomination appeared, it would be time to flee to the mountains.

15-16. These verses emphasize the necessity for immediate flight. Jesus' instructions about fleeing from a rooftop assume a flat roof and an outside staircase or ladder. Those on rooftops should not take time even to enter the house. Those working in the fields should not take time to get their cloaks.

17-19. The comment about pregnant women and nursing mothers may refer to the difficulties of flight or to the living situations in the mountain caves where they would hide. The disciples should pray that the time for flight would not take place in winter, which would exacerbate the difficulties of escaping the unprecedented distress of the siege and destruction of Jerusalem.

4. Warnings against False Messiahs during the Birth Pains (13:20-23)

²⁰ If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. ²¹ At that time if anyone says to you, 'Look, here is the Christ ^a !' or, 'Look, there he is!' do not believe it. ²² For false Christs and false prophets will appear and perform signs and miracles to deceive the elect - if that were possible. ²³ So be on your guard; I have told you everything ahead of time.

^a 21 Or Messiah

The most difficult element in Carson's overall interpretation of Matt 24 and in my parallel interpretation of Mark 13 is the notion that at this point (Matt 24:22-29; Mark 13:20-23) Jesus shifted focus from the destruction of Jerusalem in particular back to the characteristics of the last days in general (as in vv. 5-13). The reference to " days" (the Greek text does not include " those" before " days" as in the NIV) in v. 20 has seemed to most interpreters to refer to " those days" in v. 19, which in turn refer to the days of the siege and destruction of Jerusalem. However, the reference to " the elect" in v. 20 would most naturally refer to the true Christian believers who presumably escaped the tribulation of v. 19. This points to a return to the general woes (wars, earthquakes, famines, etc.) of the end times. Similarly, " all flesh" (pa'sa savrx, pasa sarx , translated " no one" in the NIV) typically refers to everyone rather than everyone in Jerusalem. The false messiahs of vv. 21-22 are not limited to the time of the siege and destruction of Jerusalem, but have already been introduced as characteristic of the end times in v. 6. Verse 19 may be seen as a fitting end to the particular discussion of the siege and destruction of Jerusalem. Although I recognize the difficulties involved and the minority status of such an interpretation, I will treat vv. 20-23 as a new paragraph which turns away from Jerusalem and back to the end times in general. From this standpoint, vv. 14-19 constitute a special subsection within the broader context of vv. 5-23. The broader context deals with the general characteristics of the end times - not just the events of A.D. 66-70.

20. The wars, famines, earthquakes, and other disasters of the end times would ultimately lead to the destruction of all humanity if they continued unabated. However, for the sake of the elect, the faithful, God has determined to shorten the period between the resurrection and the second coming.

21-22. These verses resume the theme of vv. 5-6. During the end times there will be false Christs and false prophets who will seek to deceive the people of God. They should not be misled. When the Son of Man returns, they will see him " coming in clouds with great power and glory" (v. 26).

23. Jesus repeats the chapter's watchword: " be on your guard" (see comments on v. 5). He has told them what would happen so that they would not be misled by false teachers or by misreading the signs of the end times.

5. The Second Coming (13:24-27)

²⁴" But in those days, following that distress,

" 'the sun will be darkened,

and the moon will not give its light;

²⁵ the stars will fall from the sky,

and the heavenly bodies will be shaken.' ^a

²⁶" At that time men will see the Son of Man coming in clouds with great power and glory. ²⁷ And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.

^a 25 Isaiah 13:10; 34:4

R.T. France is probably the best representative of those interpreters who believe that vv. 24-27 refer to the destruction of Jerusalem. This point of view deserves careful consideration. Numerous Old Testament texts (e.g., Isa 13:10; 34:4) use cosmic imagery similar to that in vv. 24-25 to describe the overthrow of nations within human history. In Mark 13 the coming of the Son of Man might be a heavenly coming to God for vindication (cf. Dan 7:13-27) and the sending of the angels might be the sending of missionaries (the word translated " angels" [ajggevlou", angelous ] also means " messengers" ) to gather the elect into the church.

Nevertheless, France's view is difficult to maintain, especially in vv. 26-27. The descriptions of the Son of Man " coming in clouds with great power and glory" and " sending out the angels to gather his elect" are most naturally seen in the context of numerous New Testament references to the second coming, several of which refer to Jesus coming with clouds and to the role of the angels (see especially Matt 13:37-43; 25:31; 2 Thess 1:7; Rev 1:7).

24-25. According to the interpretation presented above for vv. 20-23, the distress referred to in v. 24 is not limited to the destruction of Jerusalem, but presumably refers to the general characteristics (wars, earthquakes, famines, etc.) of all of the period between Jesus' resurrection and his return. God has cut short the days of such tribulations (v. 20). They will be brought to an end by the second coming (vv. 24-27).

The NIV puts the celestial upheavals of vv. 24-25 in quotation marks because they reflect such Old Testament texts as Joel 2:10; 3:15; Ezek 32:7-8; Amos 8:9; and especially Isa 13:10 and 34:4. In general, the Old Testament texts use this language in a metaphorical sense for events that occur within human history. It is difficult to decide whether to take Jesus literally or metaphorically. Since he is speaking of the second coming and the end of the world, it may be appropriate to take his language literally.

26-27. The description of " the Son of Man coming in clouds with great power and glory" alludes to Dan 7:13-14 (cf. Mark 14:62). The angels come with him and are sent out to gather the elect. This description of the second coming of Christ resonates with many other New Testament texts, especially Matt 13:37-43; 25:31; 2 Thess 1:7; and Rev 1:7.

6. The Significance of the Birth Pains for

the Second Coming (13:28-31)

²⁸" Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. ²⁹ Even so, when you see these things happening, you know that it is near, right at the door. ³⁰ I tell you the truth, this generation ^a will certainly not pass away until all these things have happened. ³¹ Heaven and earth will pass away, but my words will never pass away.

^a 30 Or race

28-29. With a brief parable (the word translated " lesson" is parabolhv [parabolç]) about a fig tree, Jesus reflects on both parts of the disciples' question: when will these things be and what will be the sign that they are about to be fulfilled? When the fig tree begins sprouting leaves, everyone knows the summer is near. Similarly, when the disciples see these things happening, they will know that his return is near. Interpreters have argued over the meaning of " these things" and over what Jesus says is near.

It is illogical to consider " these things" to include the second coming itself. There would then be nothing left to describe as near. It would not make sense to say that when the second coming happened the disciples would know it was near. Since the celestial events of vv. 24-25 seem to be a part of the second coming, they are not likely to be included either. In v. 29 " these things" presumably refers to everything in vv. 5-23, the destruction of Jerusalem and the general characteristics of the period between Jesus' resurrection and return.

If this is correct, then that which is near is the second coming. There is a slight ambiguity in the Greek text in that the pronoun subject of " is near" is simply implied in the verb (ejstin, estin ) and could be translated " it" (as in the NIV) or " he" (as in the NRSV). In either case, the reference is probably to the second coming (" it" ) of the Son of Man (" he" ). After the occurrence of the general characteristics of the end times and of the destruction of Jerusalem, the second coming would be near. That does not mean it must happen immediately after the destruction of Jerusalem, for Jesus goes on to say that " about that day or hour no one knows" (v. 32) and " you do not know when the master of the house will come" (v. 35). It does mean that it could happen at any time after the signs had occurred.

30-31. " All these things" should be understood in the light of " these things" in v. 29. The second coming itself is not included. According to this understanding there is no need to resort to some unusual interpretation of the phrase " this generation." Within roughly forty years of Jesus' discourse, the disciples had witnessed examples of all the general characteristics of the end times (which continue today) and the destruction of Jerusalem. It would be especially problematic to assert that Jesus erred in his prediction regarding what would happen in his generation since he begins his statement with " I tell you the truth" (cf. 3:28) and follows it with " my words will never pass away."

7. No One Knows the Day or Hour of the Second Coming (13:32-37)

³²" No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. ³³ Be on guard! Be alert ^a ! You do not know when that time will come. ³⁴ It's like a man going away: He leaves his house and puts his servants in charge, each with his assigned task, and tells the one at the door to keep watch.

³⁵" Therefore keep watch because you do not know when the owner of the house will come back - whether in the evening, or at midnight, or when the rooster crows, or at dawn. ³⁶ If he comes suddenly, do not let him find you sleeping. ³⁷ What I say to you, I say to everyone: 'Watch!'"

^a 33 Some manuscripts alert and pray

32. Although the events of vv. 5-23 would all take place within a generation and from that time forward the second coming would be near, no one knows the day or hour of the second coming. It is remarkable that those who do not know the day or hour include not only the angels but also the Son.

33. After the occurrence of characteristic end time events and the destruction of Jerusalem, the disciples would know that the second coming was near - but they would not know the time. Therefore, they (and we) must live in a constant state of readiness. Jesus again repeats his watchword, " Beware" (blevpete, blepete , cf. comments on v. 5).

34-36. Jesus emphasizes the point with another parable, which might be called the parable of the Doorkeeper. The disciples will be like a slave whose master went away for an unspecified period and left him to keep watch at the door. The doorkeeper must stay alert at all times so that whenever the master returns he will not catch the doorkeeper sleeping. Like the second coming, the master's return is described as " sudden" (ejxaivfnh", exaiphnçs) and as occurring at any time of the day or night.

37. The chapter ends with a virtual synonym for the characteristic watchword blepete (vv. 5, 9, 23, 33). The word translated " watch" is grhgorevw (grçgoreô), chosen over blepete because of its use in the parable where it describes the doorkeeper's responsibility. Jesus' discourse begins and ends with an exhortation to " watch" ( blepete , v. 5; grçgoreite, v. 37). Its major thrusts are to warn the disciples to watch out in order not to be deceived and in order to be constantly ready for the Son of Man's return.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 13:1-23

CXIII.
DESTRUCTION OF JERUSALEM FORETOLD.
^aMATT. XXIV. 1-28; ^bMARK XIII. 1-23; ^cLUKE XXI. 5-24.

   ^a1 And Jesus went out from the temple [leaving it to return no more], and was going on his way; and his disciples came to him bas he went forth ato show him the buildings of the temple. bone of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings!  ^c5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said [The strength and wealth of the temple roused the admiration of the Galilæans. The great stones in its fortifications promised safety from its enemies, and the goodly offerings bespoke the zeal of its friends. According to Josephus, some of the stones were nearly seventy feet in length, twelve feet in height, and eighteen feet in breadth. The same historian tells us of the gifts or offerings which adorned it: crowns, shields, goblets, chain of gold present by Agrippa, and a golden vine with its vast clusters which was the gift of Herod. The temple was built of [619] white limestone, and its beauty and strength made it admired of all nations. It took forty-six years to finish, and ten thousand skilled workmen are said to have been employed in its construction.]  {^a2 But ^bJesus aanswered and said unto them, bhim,} Seest thou these great buildings? ^aSee ye not all these things?  ^c6 As for these things which ye behold, averily I say unto you, cthe days will come, in which there shall not be left here one stone upon another, that {bwhich} shall not be thrown down. [In the very hour when the disciples exulted in the apparent permanency of their glorious temple, Jesus startled them by foretelling its utter destruction, which, within forty years, was fulfilled to the letter. The emperor Vespasian, and his son Titus, after a three years' siege, took Jerusalem and destroyed its temple, A. D. 70. Of the temple proper not a vestige was left standing, but the vast platform upon which it stood, composed partly of natural rock and partly of immense masonry, was for the most part left standing. The destruction of the city and temple, however, was so complete that those who visited it could hardly believe that it had ever been inhabited -- Jos. Wars vii. 1.]  3 And as he sat on the mount of Olives, over against the temple [he was in the middle portion of the mountain, for that is the part which is opposite the temple], athe disciples ^bPeter and James and John and Andrew [on this occasion Andrew was in company with the chosen three when they were honored by a special revelation, but is put last as being the least conspicuous of the four] acame unto him privately, basked him privately, asaying, ^cTeacher,  ^b4 Tell us, when ctherefore shall these things be? and what shall be the sign when these things are about to come to pass? {bto be accomplished?} aand what shall be the sign of thy coming, and of the end of the world? [Dismayed by the brief words which Jesus had spoken as he was leaving the temple, these four disciples asked for fuller details. Their question is fourfold. 1. When shall the temple be destroyed? 2. What shall be the signs which precede its destruction? 3. [620] What shall be the sign of Christ's coming? 4. What shall be the sign of the end of the world? Jesus had said nothing of his coming nor of the end of the world; but to these four disciples the destruction of the temple seemed an event of such magnitude that they could not but associate it with the end of all things. Jesus deals with the first two questions in this section, and with the two remaining questions in Act 4:3, Act 5:18, Act 5:40, Act 7:59, Act 8:3, Act 12:1, Act 12:2, Act 14:19, Act 16:19-24, Act 22:30, Act 24:1, Act 25:2, Act 25:3. Peter, James the elder and James the younger, and Paul, and doubtless many more of the apostles suffered martyrdom before the destruction of the temple. Tacitus bears testimony to the hatred and blind bigotry of the age when he speaks of Christians as "a class of men hated on account of their crimes" (Annals, xv. 44). See also Suetonius on Nero 16, and Pliny (Ep. x. 97). For comments on a similar passage see Col 1:23). Of course the language of both Jesus and Paul must be understood with reference to the geography of the earth as then known. Paul's declaration was written about the year A. D. 63, or seven years before the destruction of Jerusalem. His meaning is not that every creature had actually heard the gospel, but that each had been given an opportunity to hear because the gospel had been so universally preached.]  11 And when they lead you to judgment, and deliver you up, be not anxious beforehand what ye shall speak:  ^c14 Settle it therefore in your hearts, not to meditate beforehand how to answer:  15 for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay. bbut whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Spirit. [See 2Co 11:13-15, Gal 2:1-4, 1Ti 1:3-7, 1Ti 1:19, 1Ti 1:20, 2Ti 3:8, 2Ti 3:9; Tit 1:10, Tit 1:11, 2Pe 2:1-3, Jud 1:4, Jud 1:8, Jud 1:10, Jud 1:12, Jud 1:16, Jud 1:19.]  12 And because iniquity shall be multiplied, the love of the many shall wax cold. [The prevalence of sin tempts and encourages the feeble to commit it.]  ^c16 But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends;  ^b12 And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death. cand some of you shall they cause to be put to death. [Hatred against Christianity would prove stronger than all family ties.]  17 And ye shall be hated of all men for my name's sake. [See Dan 4:11], standing in the holy place bwhere he ought not [for comment, see end of the paragraph, Deu 28:49-57, Dan 9:26, Dan 9:27, Dan 12:1, Dan 12:11, Joe 2:2.]  ^b17 But woe unto them that are with child and to them that give suck in those days! [because their condition would impede their flight] cfor there shall be great distress upon the land, and wrath unto this people. [The city of Jerusalem was divinely sentenced to punishment for her sins.]  24 And they shall fall by the edge of the sword, and shall be led captive into all the nations [According to Josephus, one million one hundred thousand perished during the siege, and ninety-seven thousand were taken captive. Of these latter, many were tortured and slain, being crucified, as he tell us, till "room was wanted for the crosses, and crosses wanted for the bodies"]: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. [By comparing this passage with Rom 11:1-36., we find that the times of the Gentiles signify that period wherein the church is made up of Gentiles to the almost exclusion of the Jews. The same chapter shows that this period is to be followed by one wherein the Jew and the Gentile unite together in proclaiming the gospel. This prophecy, therefore, declares that until this union of the Jew and the Gentile takes place, the city of Jerusalem shall not only be controlled by the Gentiles, [625] but shall be trodden under foot -- i. e., oppressed -- by them. The history of Jerusalem, to this day, is a striking fulfillment of this prophecy.]  ^b18 And pray ye that it ayour flight bbe not in the winter. [Because the flight will be so precipitate that it would necessitate much exposure to the weather, sleeping under the open heaven, etc.] aneither on a sabbath [Jewish tradition limited travel on the Sabbath day to a distance of seven furlongs. The early training of many Christians led them to have scruples about breaking the Sabbath. It is possible that Jesus had these scruples in view, but by no means conclusive, for in fleeing they would need the support and friendship of their Jewish brethren, who would be apt, not only to hinder, but even in those troublous and turbulent days, to show violence to any who openly disregarded the Sabbath. For it must be remembered that the Jews, not being guided by the admonitions of Christ, would regard the sudden flight of the Christians as unnecessarily hasty]:  21 for then {bthose days} ashall be great tribulation, bsuch as there hath not been the like from the beginning of the creation {athe world} bwhich God created until now, and never, {ano, nor ever} shall be. [These words spoken before the event are strikingly verified by the statements of Josephus written after it. "No other city," says he, "ever suffered miseries, nor did any age, from the beginning of the world, ever breed a generation more fruitful in wickedness that this was." And again: "If the miseries of all mankind from the creation were compared with those which the Jews then suffered, they would appear inferior." The promise that there shall be no days like it of course excludes the terrors and miseries of the judgment day, since it belongs to celestial rather than terrestrial history. Having now the whole paragraph before us, we are ready to discuss the phrase "abomination of desolation" mentioned in Matt. xxiv. 15 (Luk 21:20, Luk 21:21) forbids us to make the flight from Judæa subsequent to the flight from Jerusalem, for both flights were to begin when the Romans appeared. Again it should be noted that the phrase "the holy place" is apt to mislead, especially when coupled with Mark's "where it ought not." The words when seen in English cause us to think of some person or thing polluting the sanctuary of the temple by standing in its holy place. But it is evident that the words do not refer to the temple at all. When the New Testament speaks of the holy place in the temple it styles it en too hagioo (in the holy), while the words here are en topoo hagioo (in a place holy). Moreover, after a careful perusal of the LXX. we are persuaded that they used the two terms to distinguish between the holy place in the sanctuary and other holy places, a distinction which the Revised Version recognizes (Lev 6:16, Lev 6:26, Lev 6:27, etc.). As none but priests could enter [627] the holy place, it is evident that another is meant at Psa 24:3; but in this place the Septuagint gives us en topoo hagioo. We, therefore, conclude that in this place Matthew uses the term "holy place" to designate the holy territory round about the Holy City, and that the combined expression of Matthew and Mark signifies the investiture of the city by the Roman armies and is equivalent to the plainer statement made by Luke. The Roman armies were fittingly called the abomination of desolation, because, being heathen armies, they were an abomination to the Jews, and because they brought desolation upon the country. The sight of them, therefore, became the appointed sign for Christians to quit the city.]  22 And except those days had been shortened,  ^b20 And except the Lord had shortened the days, no flesh would have been saved [since the Lord is speaking to the Jews, this means that if God had not shortened the siege and restrained the Romans, they would have exterminated the Jewish race]; but for the elect's sake, whom he chose, he shortened the days. athose days shall be shortened. [since the term "elect" in Mat 24:24, Mat 24:31 evidently means Christians, it doubtless means that here, though it may mean that God spared a remnant of the Jewish people because he had covenanted with the patriarchs that they should be his chosen people, for the Jews are also God's elect (Rom 11:28, Rom 11:29). Moreover, it should be noted that there were few, if any, Christians remaining in the city, and that those who were spared were spared as Jews without discrimination.]  ^b21 And then if any man shall say unto you, Lo, here is the Christ; aor, Here; bor, Lo, there; believe it not:  22 for there shall arise false Christs and false prophets, and shall show agreat signs and wonders; so as to {bthat they may} lead astray, if possible, aeven the elect. [For accounts of these lying prophets who appeared before and during the siege, see Josephus, Wars iv., v., vi. Christ warns his followers: 1. Not to be deceived by spurious Christs. 2. Not to believe that he himself has again appeared. This latter warning is further enforced by what follows.]  ^b23 But take [628] ye heed: behold, I have told you all things beforehand.  ^a26 If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe it not.  27 For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man. [The coming of Christ would be an event needing no herald; every man would see it for himself. See p. 531.]  28 Wheresoever the carcase is, there will the eagles be gathered together. [See pp. 533, 534.]

[FFG 619-629]

McGarvey: Mar 13:24-37

CXIV.
THE SECOND COMING OF CHRIST.
^aMATT. XXIV. 29-51; ^bMARK XIII. 24-37; ^cLUKE XXI. 25-36.

   ^b24 But in those days, aimmediately after the {bthat} atribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at 2Pe 3:4-9 may almost be regarded as an inspired comment with reference to this passage. 2. The terrible judgment upon Jerusalem and the corresponding terror of the judgment day have between them no intervening season of judgment in any way worthy to be compared to either of them. The two periods, therefore, stand with regard to each other in immediate connection. 3. The tribulation which came upon the Jewish people merely began with the destruction of Jerusalem, other woes followed at once, and, coming down through all the centuries of wandering and dispersion, they were yet unfulfilled and incomplete. See Deu 28:58-68] the sun shall be darkened, and the moon shall not give her light, and the stars shall fall {bshall be falling} from heaven, aand the powers of [629] {bthat are in} the heavens shall be shaken. [The language is that of the ancient prophets. See Amo 8:9, Joe 2:30, Joe 2:31, Eze 32:7, Eze 32:8. Compare also Rev 6:12-14. Some regard the language as metaphorical, indicating the eclipse of nations and the downfall of rulers, but there are many similar passages of Scripture which constrain us to regard the language here as literal rather than figurative. See 2Pe 3:10, Heb 1:12, Rev 20:11.]  ^c25 And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows [We can conceive of nothing which would produce greater mental distress or perplexity than changes in the position or condition of the heavenly bodies. Such changes will be followed by corresponding commotions on our planet, as, for instance, great tidal waves and vast agitation in the ocean];  26 men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken.  ^a30 and then shall appear the sign of the Son of man in heaven [The coming and the sign are the same thing. The word "sign" is used in connection with the coming of Christ to indicate that the nature of the coming (that is, the manner of its manifestations) will be fully commensurate with the importance of the event. His first coming in the manger was not so]: and then shall all the tribes of the earth mourn [The coming will occasion universal mourning in the unprepared, and apparently the majority of people will be in that condition. The term "all" is not, however, to be construed as including all individuals -- 1Th 4:15-17],  ^b26 And then shall they see the Son of man coming in {aon the} clouds {cin a cloud} aof heaven bwith great power aand great glory.  ^b27 And then shall he send forth the {ahis} angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one of heaven to the other. bfrom the uttermost part of the earth to the uttermost part of heaven. [To the Jews the trumpet would naturally be [630] associated with the assembling of the people, for silver trumpets were used to call Israel together (Num 10:1-4, Exo 19:13, Exo 19:16, Exo 19:19, Psa 81:3-5). We are not told why angels are used on this occasion, but they appear to be employed in all the great operations of Providence (Mat 13:41). The phrases "four winds," etc., indicate that the angelic search shall extend over the entire globe. The language is that which was then used when one desired to indicate the whole earth. It is based upon the idea which then prevailed that the earth is flat, and that it extends outward in one vast plain until it meets and is circumscribed by the overarching heavens.]  ^c28 But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh. [The preliminary death-throes of this present physical universe, which will strike terror to the souls of those who have limited themselves to material hopes, will be to the Christian a reassuring sign, since he looks for a new heaven and a new earth.]  29 And he spake to them a parable:  ^a32 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; ^cBehold the fig tree, and all the trees:  30 when they now shoot forth, ye see it and know of your own selves that the summer is now nigh.  31 Even so ye also, when ye see aall cthese things coming to pass, know ye that the kingdom of God is nigh. aknow ye that he is nigh, even at the doors. [As the change of the season in the natural world has its preliminary signs, so the change of conditions in the spiritual realm has its premonitory symptoms. When men see the symptoms which Jesus has described, they will recognize that changes are coming as to the nature of which they can only guess. But the Christian is informed that these changes indicate the coming of the Son of God -- a change from a worse to a better season.]  34 Verily I say unto you, This generation shall not pass away, buntil all things be accomplished. [Commentators differ widely as to the import of these words. Godet is so perplexed by them that he thinks [631] they refer to the destruction of Jerusalem, and have been misplaced by the Evangelist. Cook straddles the difficulty by giving a dual significance to all that our Lord has said concerning his coming, so that our Lord in one narrative speaks figuratively of a coming in the power of his kingdom before, during, and right after the destruction of Jerusalem, and literally of his final coming at the end of the world. But this perplexing expression under this theory refers exclusively to the figurative and not to the literal sense of the passage. The simplest solution of the matter is to take the word "generation" to mean the Jewish family or race -- and the word does mean race or family -- Luk 16:8. Thus interpreted, the passage becomes a prophecy that the Jewish people shall be preserved as such until the coming of Christ. The marvelous and almost miraculous preservation of the racial individuality of the Jews, though dispersed among all nations, might well become the subject of prophecy, especially when Jesus had just spoken of an event which threatened their very extermination.]  31 Heaven and earth shall pass away: but my words shall not pass away. [The disciples had regarded the temple as so permanent that they found it hard to conceive that Christ's words could be fulfilled with regard to it; but he assures them that his predictions and prophecies are the stable and imperishable things. That even the more permanent structure of the heavens is not so abiding as his utterances.]  ^a36 But of that day and {bor that} hour knoweth no one, not even the angels in {aof} heaven, neither the Son, bbut the Father. aonly. [These words indicate the profound secrecy in which God has concealed the hour of judgment. It is concealed from all people, that each generation may live in expectation of its fulfillment, and we are to watch for the signs, though we may not fully know the times. They also indicate that either by reason of his assumption of our human nature, or by a voluntary act on his part, the knowledge of Jesus became in some respects circumscribed. They also suggest that it is not only idle, but also presumptuous, for men to strive to find out by mathematical calculation and expositions of [632] prophecy that which the Son of God did not know.]  37 And as were the days of Noah, so shall be the coming of the Son of man.  38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark,  39 and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. [See Psa 1:5, Mal 3:2.]  ^b33 Take ye heed, watch and pray: for ye know not when the time is.  34 It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch. [Under the figure of the householder and the thief, Jesus appealed to the sense of danger. Under the figure of the servant he appealed to the sense of duty, and under this figure of the porter he appealed to the sense of loyalty. The porter's desire to honor his lord was to make him so vigilant that he would open the door at once upon his lord's appearing.]  35 Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning [The night was then divided into four watches. See p. 322. Jesus may here refer either to the duration of the world or to the life of the individual. He divides either period into four sections, in accordance with the night watches which were so fully associated with watchfulness];  36; lest coming suddenly he find you sleeping.  37 And what I say unto you I say unto all, Watch. [This warning message was not for the apostles alone, but for all disciples.]

[FFG 629-634]

Lapide: Mar 13:1-37

CHAPTER 13

1 Christ foretelleth the destruction of the temple. 9 the persecutions for the gospel : 10 that the gospel must be preached to all nations : 14 that great calamities shall happen to the Jews : 24 and the manner of his coming to judgment : 32 the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he cometh to each one, particularly by death.

Ver. 6. Saying, I am (Vulg.). That is, "I am Christ or Messias," as S. Matthew has (xxiv. 5).

Ver. 11 . Be not thoughtful beforehand what you shall speak. Gr. πζομεριμνα̃τε, i.e, do not think anxiously beforehand. The Greek and Syriac add, neither do ye meditate, after what manner or arrangement ye shall speak and answer governors and tyrants. But whatsoever shall be given you ( i.e., shall be suggested to you by the Holy Spirit) in that hour, that speak ye. The Arabic has, because ye shall be given in that hour what ye shall speak. (Top)

Commentary -- Other

Critics Ask: Mar 13:32

MARK 13:32 —Was Jesus ignorant of the time of His second coming?

PROBLEM: The Bible teaches that Jesus is God ( John 1:1 ) and that He knows all things ( John 2:24 ; Col. 2:3 ). On the other hand, He “increased in wisdom” ( Luke 2:52 ) and sometimes did not seem to know certain things (cf. John 11:34 ). Indeed, He denied knowing the time of His own second coming here, saying, “but of that day and hour no one knows, neither the angels in heaven, nor the Son, but only the Father.”

SOLUTION: We must distinguish between what Jesus knew as God (everything) and what He knew as man. As God, Jesus was omniscient (all-knowing), but as man He was limited in His knowledge. The situation can be schematized as follows:   

JESUS AS GOD JESUS AS MAN   

Unlimited in knowledge Limited in knowledge   

No growth in knowledge Growth in knowledge   

Knew time of His coming Did not know time of His coming   

Evidence: Mar 13:37

For how to use the Ten Commandments in witnessing, see Psa 51:6 footnote.

Introduction / Outline

Robertson: Mark (Book Introduction)

THE GOSPEL ACCORDING TO MARK

By Way of Introduction

One of the clearest results of modern critical study of the Gospels is the early date of Mark’s Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that a.d. 50 is quite probable. My own views are given in detail in my Studies in Mark’s Gospel . Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark’s Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q ( Logia of Jesus ) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark’s work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter ( The Four Gospels ) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter’s own statement, either in Babylon or Rome (1Pe_5:13).

This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter’s discourses which Mark heard, such as green grass, flower beds (Mar_6:38), two thousand hogs (Mar_5:13), looking round about (Mar_3:5, Mar_3:34). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like Boanerges (Mar_3:17), Talitha cumi (Mar_5:41), Korban (Mar_7:11), Ephphatha (Mar_7:34), Abba (Mar_14:36). The Greek is distinctly vernacular Koiné like one-eyed ( monophthalmon , Mar_9:47) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like centurio (Mar_15:39), quadrans (Mar_12:42), flagellare (Mar_15:15), speculator (Mar_6:27), census (Mar_12:14), sextarius (Mar_7:4), praetorium (Mar_15:6), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter’s preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Col_4:10) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my Making Good in the Ministry . The character of the Gospel of Mark is determined largely by the scope of Peter’s preaching as we see it in Act_10:36-42, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark’s Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

The closing passage in the Textus Receptus, Mar_16:9-20, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as Mar_16:9-20 is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my The Christ of the Logia . The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my Harmony of the Gospels I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark’s Gospel throbs with life and bristles with vivid details. We see with Peter’s eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men’s bodies and saving men’s souls.

JFB: Mark (Book Introduction)

THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Col 4:10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by WETSTEIN, HUG, MEYER, EBRARD, LANGE, ELLICOTT, DAVIDSON, TREGELLES, &c. ALFORD goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels. But GROTIUS thought differently, and so did SCHLEIERMACHER, CAMPBELL, BURTON, and DA COSTA; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says CAMPBELL, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Act 12:25; Act 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (Col 4:10; 2Ti 4:11; Phm 1:24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity. And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel--converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds CAMPBELL, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither."

Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says PAPIAS (according to the testimony of EUSEBIUS, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect IRENÆUS [Against Heresies, 3,1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And CLEMENT OF ALEXANDRIA is still more specific, in a passage preserved to us by EUSEBIUS [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." EUSEBIUS' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--to ORIGEN, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to JEROME, who but echoes EUSEBIUS.

This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In DA COSTA'S'S Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mar 16:7, and Joh 18:27, he will have convincing evidence of a Petrine hand in this Gospel.

It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mar 2:18; Mar 7:3-4; Mar 12:18; Mar 13:3; Mar 14:12; Mar 15:42, for examples of these. Regarding the date of this Gospel--about which nothing certain is known--if the tradition reported by IRENÆUS can be relied on that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.

JFB: Mark (Outline)

• THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8)
• HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)
• HEALING OF A PARALYTIC. ( = Mat 9:1-8; Luk 5:17-26). (Mar 2:1-12)
• PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34)
• THE SOWER, THE SEED, AND THE SOIL. (Mar 4:3, Mar 4:14)
• JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mat 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)
• THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mat 9:18-26; Luke 8:41-56). (Mark 5:21-43)
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29)
• THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mat. 14:13-36; Luk 9:10-17; John 6:1-24). (Mark 6:30-56)
• THE SYROPHœNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mat 15:21-31). (Mar 7:24-37)
• FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mat 17:14-23; Luk 9:37-45). (Mark 9:14-32)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Mat 18:1-9; Luk 9:46-50). (Mark 9:33-50)
• THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45)
• THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26)
• ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37)
• THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11)
• JESUS ARRAIGNED BEFORE THE SANHEDRIM CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED--THE FALL OF PETER. ( = Mat. 26:57-75; Luke 22:54-71; Joh 18:13-18, Joh 18:24-27). (Mark 14:53-72)
• ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20)

TSK: Mark 13 (Chapter Introduction)

Overview

Mar 13:1, Christ foretells the destruction of the temple; Mar 13:9, the persecutions for the gospel; Mar 13:10, that the gospel must be preached to all nations; Mar 13:14, that great calamities shall happen to the Jews; Mar 13:24, and the manner of his coming to judgment; Mar 13:32, the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he comes to each one particularly by death.

Poole: Mark 13 (Chapter Introduction)

CHAPTER 13

MHCC: Mark (Book Introduction)

Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostles and first Christians assembled. From Peter's styling him his son, 1Pe 5:13, the evangelist is supposed to have been converted by that apostle. Thus Mark was closely united with the followers of our Lord, if not himself one of the number. Mark wrote at Rome; some suppose that Peter dictated to him, though the general testimony is, that the apostle having preached at Rome, Mark, who was the apostle's companion, and had a clear understanding of what Peter delivered, was desired to commit the particulars to writing. And we may remark, that the great humility of Peter is very plain where any thing is said about himself. Scarcely an action or a work of Christ is mentioned, at which this apostle was not present, and the minuteness shows that the facts were related by an eye-witness. This Gospel records more of the miracles than of the discourses of our Lord, and though in many things it relates the same things as the Gospel according to St. Matthew, we may reap advantages from reviewing the same events, placed by each of the evangelists in that point of view which most affected his own mind.

MHCC: Mark 13 (Chapter Introduction)

(Mar 13:1-4) The destruction of the temple foretold.

(Mar 13:5-13) Christ's prophetic declaration.

(Mar 13:14-23) Christ's prophecy.

(Mar 13:24-27) His prophetic declarations.

(Mar 13:28-37) Watchfulness urged.

Matthew Henry: Mark (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Mark

We have heard the evidence given in by the first witness to the doctrine and miracles of our Lord Jesus; and now here is another witness produced, who calls for our attention. The second living creature saith, Come, and see, Rev 6:3. Now let us enquire a little,

I. Concerning this witness. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reason to think, but that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, so he of Mark, his Jewish name perhaps being Mardocai; so Grotius. We read of John whose surname was Mark, sister's son to Barnabas, whom Paul was displeased with (Act 15:37, Act 15:38), but afterward had a great kindness for, and not only ordered the churches to receive him (Col 4:10), but sent for him to be his assistant, with this encomium, He is profitable to me for the ministry (2Ti 4:11); and he reckons him among his fellow-labourers, Phm 1:24. We read of Marcus whom Peter calls his son, he having been an instrument of his conversion (1Pe 5:13); whether that was the same with the other, and, if not, which of them was the penman of this gospel, is altogether uncertain. It is a tradition very current among the ancients, that St. Mark wrote this gospel under the direction of St. Peter, and that it was confirmed by his authority; so Hieron. Catal. Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum referentem audierat, legatus Roma à fratribus, breve scripsit evangelium - Mark, the disciple and interpreter of Peter, being sent from Rome by the brethren, wrote a concise gospel; and Tertullian saith (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur, cujus interpres Marcus - Mark, the interpreter of Peter, delivered in writing the things which had been preached by Peter. But as Dr. Whitby very well suggests, Why should we have recourse to the authority of Peter for the support of this gospel, or say with St. Jerome that Peter approved of it and recommended it by his authority to the church to be read, when, though it is true Mark was no apostle, yet we have all the reason in the world to think that both he and Luke were of the number of the seventy disciples, who companied with the apostles all along (Act 1:21), who had a commission like that of the apostles (Luk 10:19, compared with Mar 16:18), and who, it is highly probable, received the Holy Ghost when they did (Act 1:15; Act 2:1-4), so that it is no diminution at all to the validity or value of this gospel, that Mark was not one of the twelve, as Matthew and John were? St. Jerome saith that, after the writing of this gospel, he went into Egypt, and was the first that preached the gospel at Alexandria, where he founded a church, to which he was a great example of holy living. Constituit ecclesiam tantâ doctrinâ et vitae continentiâ ut omnes sectatores Christi ad exemplum sui cogeret - He so adorned, by his doctrine and his life, the church which he founded, that his example influenced all the followers of Christ.

II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language.

Matthew Henry: Mark 13 (Chapter Introduction)

We have here the substance of that prophetical sermon which our Lord Jesus preached, pointing at the destruction of Jerusalem, and the consummation of all things; it was one of the last of his sermons, and not ad populum - to the people, but ad clerum - to the clergy; it was private, preached only to four of his disciples, with whom his secret was. Here is, I. The occasion of his prediction - his disciples' admiring the building of the temple (Mar 13:1, Mar 13:2), and their enquiry concerning the time of the desolation of them (Mar 13:3, Mar 13:4). II. The predictions themselves, 1. Of the rise of deceivers (Mar 13:5, Mar 13:6, Mar 13:21-23). 2. Of the wars of the nations (Mar 13:7, Mar 13:8). 3. Of the persecution of Christians (Mar 13:9-13). 4. Of the destruction of Jerusalem (Mar 13:14-20). 5. Of the end of the world (Mar 13:24-27). III. Some general intimations concerning the time of them (Mar 13:28-32). IV. Some practical inferences from all (Mar 13:33-37).

Barclay: Mark (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK

The Synoptic Gospels

The first three gospels, Matthew, Mark and Luke, are always known as the synoptic gospels. The word synoptic comes from two Greek words which mean to see together; and these three are called the synoptic gospels because they can be set down in parallel columns and their common matter looked at together. It would be possible to argue that of them all Mark is the most important. It would indeed be possible to go further and to argue that it is the most important book in the world, because it is agreed by nearly everyone that it is the earliest of all the gospels and therefore the first life of Jesus that has come down to us. Mark may not have been the first man to write the life of Jesus. Doubtless there were earlier simple attempts to set down the story of Jesusife; but Markgospel is certainly the earliest life of Jesus that has survived.

The Pedigree Of The Gospels

When we consider how the gospels came to be written, we must try to think ourselves back to a time when there was no such thing as a printed book in all the world. The gospels were written long before printing had been invented, compiled when every book had to be carefully and laboriously written out by hand. It is clear that so long as that was the case only a few copies of any book could exist.

How do we know, or how can we deduce, that Mark was the first of all the gospels? When we read the synoptic gospels even in English we see that there are remarkable similarities between them. They contain the same incidents often told in the same words; and they contain accounts of the teaching of Jesus which are often almost identical. If we compare the story of the Feeding of the Five Thousand in the three gospels (Mar_6:30-44 ; Mat_14:12-21 ; Luk_9:10-17 ) we see that it is told in almost exactly the same words and in exactly the same way. A very clear instance of this is the story of the healing of the man who was sick of the palsy (Mar_2:1-12 ; Mat_9:1-8 ; Luk_5:17-26 ). The accounts are so similar that even a little parenthesis--"he said to the paralytic"--occurs in all three in exactly the same place. The correspondences are so close that we are forced to one of two conclusions. Either all three are taking their material from some common source, or two of the three are based on the third.

When we study the matter closely we find that Mark can be divided into 105 sections. Of these 93 occur in Matthew and 81 in Luke. Only four are not included either in Matthew or in Luke. Even more compelling is this. Mark has 661 verses; Matthew has 1,068 verses; Luke has 1,149 verses. Of Mark661 verses, Matthew reproduces no fewer than 606. Sometimes he alters the wording slightly but he even reproduces 51 per cent. of Markactual words. Of Mark661 verses Luke reproduces 320, and he actually uses 53 per cent. of Markactual words. Of the 55 verses of Mark which Matthew does not reproduce 31 are found in Luke. So the result is that there are only 24 verses in Mark which do not occur somewhere in Matthew and Luke. This makes it look very like as if Matthew and Luke were using Mark as the basis of their gospels.

What makes the matter still more certain is this. Both Matthew and Luke very largely follow Markorder of events. Sometimes Matthew alters Markorder and sometimes Luke does. But when there is a change in the order Matthew and Luke never agree together against Mark. Always one of them retains Markorder of events.

A close examination of the three gospels makes it clear that Matthew and Luke had Mark before them as they wrote; and they used his gospel as the basis into which they fitted the extra material which they wished to include.

It is thrilling to remember that when we read Markgospel we are reading the first life of Jesus, on which all succeeding lives have necessarily been based.

Mark, The Writer Of The Gospel

Who then was this Mark who wrote the gospel? The New Testament tells us a good deal about him. He was the son of a well-to-do lady of Jerusalem whose name was Mary, and whose house was a rallying-point and meeting place of the early church (Act_12:12 ). From the very beginning Mark was brought up in the very centre of the Christian fellowship.

Mark was also the nephew of Barnabas, and when Paul and Barnabas set out on their first missionary journey they took Mark with them to be their secretary and attendant (Act_12:25 ). This journey was a most unfortunate one for Mark. When they reached Perga, Paul proposed to strike inland up to the central plateau; and for some reason Mark left the expedition and went home (Act_13:13 ).

He may have gone home because he was scared to face the dangers of what was notoriously one of the most difficult and dangerous roads in the world, a road hard to travel and haunted by bandits. He may have gone home because it was increasingly clear that the leadership of the expedition was being assumed by Paul and Mark may have felt with disapproval that his uncle was being pushed into the background. He may have gone home because he did not approve of the work which Paul was doing. Chrysostom--perhaps with a flash of imaginative insight--says that Mark went home because he wanted his mother!

Paul and Barnabas completed their first missionary journey and then proposed to set out upon their second. Barnabas was anxious to take Mark with them again. But Paul refused to have anything to do with the man "who had withdrawn from them in Pamphylia." (Act_15:37-40 .) So serious was the difference between them that Paul and Barnabas split company, and, so far as we know, never worked together again.

For some years Mark vanishes from history. Tradition has it that he went down to Egypt and founded the Church of Alexandria there. Whether or not that is true we do not know, but we do know that when Mark re-emerges it is in the most surprising way. We learn to our surprise that when Paul writes the letter to the Colossians from prison in Rome Mark is there with him (Col_4:10 ). In another prison letter, to Philemon, Paul numbers Mark among his fellow-labourers (Phm_1:24 ). And, when Paul is waiting for death and very near the end, he writes to Timothy, his right-hand man, and says, "Take Mark and bring him with you; for he is a most useful servant to me." (2Ti_4:11 .) It is a far cry from the time when Paul contemptuously dismissed Mark as a quitter. Whatever had happened Mark had redeemed himself. He was the one man Paul wanted at the end.

MarkSources Of Information

The value of any manstory will depend on the sources of his information. Where, then, did Mark get his information about the life and work of Jesus? We have seen that his home was from the beginning a Christian centre of Jerusalem. Many a time he must have heard people tell of their personal memories of Jesus. But it is most likely that he had a source of information without a superior.

Towards the end of the second century there was a man called Papias who liked to obtain and transmit such information as he could glean about the early days of the Church. He tells us that Markgospel is nothing other than a record of the preaching material of Peter, the greatest of the apostles. Certainly Mark stood so close to Peter, and so near to his heart, that Peter could call him "Mark, my son." (1Pe_5:13 .) Here is what Papias says:

"Mark, who was Peterinterpreter, wrote down accurately, though

not in order, all that he recollected of what Christ had said or

done. For he was not a hearer of the Lord or a follower of his. He

followed Peter, as I have said, at a later date, and Peter adapted

his instruction to practical needs. without any attempt to give

the Lordwords systematically. So that Mark was not wrong in

writing down some things in this way from memory, for his one

concern was neither to omit nor to falsify anything that he had

heard."

We may then take it that in his gospel we have what Mark remembered of the preaching material of Peter himself.

So, then, we have two great reasons why Mark is a book of supreme importance. First, it is the earliest of all the gospels; if it was written just shortly after Peter died its date will be about A.D. 65. Second, it embodies the record of what Peter preached and taught about Jesus; we may put it this way--Mark is the nearest approach we will ever possess to an eyewitness account of the life of Jesus.

The Lost Ending

There is a very interesting thing about Markgospel. In its original form it stops at Mar_16:8 . We know that for two reasons. First, the verses which follow (Mar_16:9-20 ) are not in any of the great early manuscripts; only later and inferior manuscripts contain them. Second, the style of the Greek is so different that they cannot have been written by the same person as wrote the rest of the gospel.

But the gospel cannot have been meant to stop at Mar_16:8 . What then happened? It may be that Mark died, perhaps even suffered martyrdom, before he could complete his gospel. More likely, it may be that at one time only one copy of the gospel remained, and that a copy in which the last part of the roll on which it was written had got torn off. There was a time when the church did not much use Mark, preferring Matthew and Luke. It may well be that Markgospel was so neglected that all copies except for a mutilated one were lost. If that is so we were within an ace of losing the gospel which in many ways is the most important of all.

The Characteristics Of MarkGospel

Let us look at the characteristics of Markgospel so that we may watch for them as we read and study it.

(i) It is the nearest thing we will ever get to a report of Jesusife. Markaim was to give a picture of Jesus as he was. Westcott called it "a transcript from life." A. B. Bruce said that it was written "from the viewpoint of loving, vivid recollection," and that its great characteristic was realism.

If ever we are to get anything approaching a biography of Jesus, it must be based on Mark, for it is his delight to tell the facts of Jesusife in the simplest and most dramatic way.

(ii) Mark never forgot the divine side of Jesus. He begins his gospel with the declaration of faith, "The beginning of the gospel of Jesus Christ, the Son of God." He leaves us in no doubt what he believed Jesus to be. Again and again he speaks of the impact Jesus made on the mind and heart of those who heard him. The awe and astonishment which he evoked are always before Markmind. "They were astonished at his teaching." (Mar_1:22 .) "They were all amazed." (Mar_1:27 .) Such phrases occur again and again. Not only was this astonishment in the minds of the crowds who listened to Jesus; it was still more in the minds of the inner circle of the disciples. "And they were filled with awe, and said to one another, o then is this, that even wind and sea obey him? (Mar_4:41 .) "And they were utterly astounded." (Mar_6:51 .) "The disciples were amazed at his words." (Mar_10:24 , Mar_10:26 .)

To Mark, Jesus was not simply a man among men; he was God among men, ever moving them to a wondering amazement with his words and deeds.

(iii) At the same time, no gospel gives such a human picture of Jesus. Sometimes its picture is so human that the later writers alter it a little because they are almost afraid to say what Mark said. To Mark Jesus is simply "the carpenter." (Mar_6:3 .) Later Matthew alters that to "the carpenterson" (Mat_13:55 ), as if to call Jesus a village tradesman is too daring. When Mark is telling of the temptations of Jesus, he writes, "The Spirit drove him into the wilderness." (Mar_1:12 .) Matthew and Luke do not like this word drove used of Jesus, so they soften it down and say, "Jesus was led by the Spirit into the wilderness." (Mat_4:1 ; Luk_4:1 .) No one tens us so much about the emotions of Jesus as Mark does. Jesus sighed deeply in his spirit (Mar_7:34 ; Mar_8:12 ). He was moved with compassion (Mar_6:34 ). He marvelled at their unbelief (Mar_6:6 ). He was moved with righteous anger (Mar_3:5 ; Mar_8:33 ; Mar_10:14 ). Only Mark tells us that when Jesus looked at the rich young ruler he loved him (Mar_10:21 ). Jesus could feel the pangs of hunger (Mar_11:12 ). He could be tired and want to rest (Mar_6:31 ).

It is in Markgospel, above all, that we get a picture of a Jesus of like passions with us. The sheer humanity of Jesus in Markpicture brings him very near to us.

(iv) One of the great characteristics of Mark is that over and over again he inserts the little vivid details into the narrative which are the hall-mark of an eyewitness. Both Matthew and Mark tell of Jesus taking the little child and setting him in the midst. Matthew (Mat_18:2 ) says, "And calling to him a child, he put him in the midst of them." Mark adds something which lights up the whole picture (Mar_9:36 ). "And he took a child and put him in the midst of them; and taking him in his arms, he said to them..." In the lovely picture of Jesus and the children, when Jesus rebuked the disciples for keeping the children from him, only Mark finishes, "and he took them in his arms and blessed them, laying his hands upon them." (Mar_10:13-16 ; compare Mat_19:13-15 ; Luk_18:15-17 .) All the tenderness of Jesus is in these little vivid additions. When Mark is telling of the Feeding of the Five Thousand he alone tells how they sat down in hundreds and in fifties, looking like vegetable beds in a garden (Mar_6:40 ) and immediately the whole scene rises before us. When Jesus and his disciples were on the last journey to Jerusalem, only Mark tells us, "and Jesus went before them." (Mar_10:32 ; compare Mat_20:17 ; Luk_18:31 ); and in that one vivid little phrase all the loneliness of Jesus stands out. When Mark is telling the story of the stilling of the storm he has one little sentence that none of the other gospel-writers have. "And he was in the hinder part of the ship asleep on a pillow" (Mar_4:38 ). And that one touch makes the picture vivid before our eyes.

There can be little doubt that all these details are due to the fact that Peter was an eyewitness and was seeing these things again with the eye of memory.

(v) Markrealism and his simplicity come out in his Greek style.

(a) His style is not carefully wrought and polished. He tells the story as a child might tell it. He adds statement to statement connecting them simply with the word "and." In the third chapter of the gospel, in the Greek, there are 34 clauses or sentences one after another introduced by "and" after one principal verb. It is the way in which an eager child would tell the story.

(b) He is very fond of the words "and straightway," "and immediately." They occur in the gospel almost 30 times. It is sometimes said of a story that "it marches." But Markstory does not so much march; he rushes on in a kind of breathless attempt to make the story as vivid to others as it is to himself.

(c) He is very fond of the historic present. That is to say, in the Greek he talks of events in the present tense instead of in the past. "And when Jesus heard it, he says to them, ose who are strong do not need a doctor, but those who are ill (Mar_2:17 .) "And when they come near to Jerusalem, to Bethphage and to Bethany, to the Mount of Olives, he sends two of his disciples, and says to them, into the village opposite you... (Mar_11:1-2 .) "And immediately, while he was still speaking, Judas, one of The Twelve, comes." (Mar_14:43 .)

Generally speaking we do not keep these historic presents in translation, because in English they do not sound well; but they show how vivid and real the thing was to Markmind, as if it was happening before his very eyes.

(d) He quite often gives us the very Aramaic words which Jesus used. To Jairus aughter, Jesus said, "Talitha (G5008) cumi (G2891)." (Mar_5:41 .) To the deaf man with the impediment in his speech he said, "Ephphatha (G2188)." (Mar_7:34 .) The dedicated gift is "Corban (G2878)." (Mar_7:11 .) In the Garden he says, "Abba (G5), Father." (Mar_14:36 .) On the Cross he cries, "Eloi (G1682) Eloi (G1682) lama (G2982) sabachthani (G4518)?" (Mar_15:34 .)

There were times when Peter could hear again the very sound of Jesusoice and could not help giving the thing to Mark in the very words that Jesus spoke.

The Essential Gospel

It would not be unfair to call Mark the essential gospel. We will do well to study with loving care the earliest gospel we possess, the gospel where we hear again the preaching of Peter himself.

FURTHER READING

P. Carrington, According to Mark (E)

R. A. Cole, The Gospel According to St Mark (TC; E)

C. E. B. Cranfield, The Gospel According to St. Mark (CGT; G)

F. C. Grant, The Earliest Gospel (E)

A. M. Hunter, St Mark (Tch; E)

Sherman E. Johnson, The Gospel According to St Mark (ACB; E)

R. H. Lightfoot, The Gospel Message of St Mark (E)

A. Menzies, The Earliest Gospel (G)

D. E. Nineham, The Gospel of St Mark (PC; E)

A. E. J. Rawlinson, The Gospel According to St Mark (WC; E)

H. B. Swete, The Gospel According to St Mark (MmC; G)

V. Taylor, The Gospel According to St Mark (MmC; G)

C. H. Turner, St Mark (E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

CGT: Cambridge Greek Text

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

Tch: Torch Commentary

WC: Westminster Commentary

E: English Text

G: Greek Text

Barclay: Mark 13 (Chapter Introduction)

The Things To Come (Mar_13:1-37)

The Day Of The Lord (Mar_13:1-37)

The Different Strands (Mar_13:1-37)

A City's Doom (Mar_13:1-2)

The Hard Way (Mar_13:9-13)

A City's Agony (Mar_13:14-20)

The Dangers Of The Last Days (Mar_13:3-6; Mar_13:21-23)

His Coming Again (Mar_13:7-8; Mar_13:24-27)

Be On The Watch (Mar_13:28-37)

Constable: Mark (Book Introduction)

Introduction

Writer

The writer did not identify himself as the writer anywhere in this Gospel. There are many statements of the early church fathers, however, that identify John Mark as the writer.

The earliest reference of this type is in Eusebius' Ecclesiastical History (c. 326 A.D.).¹ Eusebius quoted Papius' Exegesis of the Lord's Oracles (c. 140 A.D.), a work now lost. Papius quoted "the Elder," probably the Apostle John, who said the following things about this Gospel. Mark wrote it though he was not a disciple of Jesus during Jesus' ministry nor an eyewitness of Jesus' ministry. He accompanied the Apostle Peter and listened to his preaching. He based his Gospel on the eyewitness account and spoken ministry of Peter. Mark did not write his Gospel in strict chronological sequence, but he recorded accurately what Peter remembered of Jesus' words and deeds. He considered himself an interpreter of Peter's content. By this John probably meant that Mark recorded the teaching of Peter for the church though not necessarily verbatim as Peter expressed himself.² Finally the Apostle John said that Mark's account is wholly reliable.

Another important source of the tradition that Mark wrote this Gospel is the Anti-Marcionite Prologue to Mark (160-180 A.D.). It also stated that Mark received his information from Peter. Moreover it recorded that Mark wrote after Peter died and that he wrote this Gospel in Italy.

Irenaeus (c. 180-185 A.D.), another early church father, added that Mark wrote after Peter and Paul had died.³

Other early tradition documenting these facts comes from Justin Martyr (c. 150-160 A.D.), Clement of Alexandria (c. 195 A.D.), Tertullian (c. 200 A.D.), the Muratorian Canon (c. 200 A.D.), and Origen (c. 230 A.D.). Significantly this testimony dates from the end of the second century. Furthermore it comes from three different centers of early Christianity: Asia Minor (modern Turkey), Rome (in Italy), and Alexandria (in Egypt). Thus there is strong evidence that Mark wrote this Gospel.

The Mark in view is the John Mark mentioned frequently in the New Testament (Acts 12:12, 25; 13:5, 13; 15:36-39; Col. 4:10; Phile. 24; 2 Tim. 4:11; 1 Pet. 5:13). He was evidently a relative of Barnabas who accompanied Barnabas and Paul on their first missionary journey but left these apostles when they reached Perga. He became useful to Paul during Paul's second Roman imprisonment. He was also with Peter when Peter was in Rome, and Peter described him as his "son," probably his protégé.

It seems unlikely that the early church would have accepted this Gospel as authoritative, since its writer was a secondary figure, without having convincing proof that Mark wrote it. Perhaps Luke showed special interest in John Mark in Acts because he was the writer of this Gospel more than because he caused a breach between Paul and Barnabas.⁴

Date

The earliest Mark could have written, if the testimonies of the Anti-Marcionite Prologue and Irenaeus are correct, was after the death of Peter and Paul. The most probable dates of Peter's martyrdom in Rome are 64-67 A.D. Paul probably died as a martyr there in 67-68 A.D. Clement of Alexandria and Origen both placed the composition of this Gospel during Peter's lifetime. This may mean that Mark wrote shortly before Peter died. Perhaps Mark began his Gospel during Peter's last years in Rome and completed it after Peter's death.

The latest Mark could have written was probably 70 A.D. when Titus destroyed Jerusalem. Many scholars believe that since no Gospel writer referred to this event, which fulfilled prophecy, they all wrote before it.

To summarize, Mark probably wrote this Gospel sometime between 63 and 70 A.D.

Origin and Destination

Early tradition says Mark wrote in Italy⁵ and in Rome.⁶

This external testimony finds support in the internal evidence of the Gospel itself. Many indications in the text point to Mark's having written for Gentile readers originally, particularly Romans. He explained Jewish customs that would have been strange to Gentile readers (e.g., 7:2-4; 15:42). He translated Aramaic words that would have been unfamiliar to Gentiles (3:17; 5:41; 7:11, 34; 15:22). Compared to Matthew and Luke he used many Latinisms and Latin loan words indicating Roman influence. He showed special interest in persecution and martyrdom that would have been of special interest to Roman readers when he wrote (e.g., 8:34-38; 13:9-13). Christians were suffering persecution in Rome and throughout the empire then. Finally the early circulation and widespread acceptance of this Gospel among Christians suggest that it originated from and went to a powerful and influential church.⁷

Characteristics

Notice first some linguistic characteristics. Mark used a relatively limited vocabulary when he wrote this Gospel. For example, he used only about 80 words that occur nowhere else in the Greek New Testament compared with Luke's Gospel that contains about 250 such words. Another unique feature is that Mark also liked to transliterate Latin words into Greek. However the Aramaic language also influenced Mark's Greek. He evidently translated into Greek many of Peter's stories that Peter spoke in Aramaic. The result was sometimes rather rough and ungrammatical Greek compared with Luke who had a much more polished style of writing. However, Mark used a forceful, fresh, and vigorous style of writing. This comes through in his frequent use of the historical present tense that expresses action as happening at once. It is also obvious in his frequent use of the Greek adverb euthys translated "immediately."⁸ The resulting effect is that as one reads Mark's Gospel one feels that he or she is reading a reporter's eyewitness account of the events.

"Though primarily engaged in an oral rather than a written ministry, D. L. Moody was in certain respects a modern equivalent to Mark as a communicator of the gospel. His command of English was seemingly less than perfect and there were moments when he may have wounded the grammatical sensibilities of some of the more literate members of his audiences, but this inability never significantly hindered him in communicating the gospel with great effectiveness. In a similar way, Mark's occasional literary lapses have been no handicap to his communication in this gospel in which he skillfully set forth the life and ministry of Jesus."⁹

Mark also recorded many intimate details that only an eyewitness would observe (e.g., 1:27, 41, 43; 2:12; 3:5; 7:34; 9:5-6, 10; 10:24, 32). He addressed his readers directly (e.g., 2:10; 7:19), through Jesus' words (e.g., 13:37), and with the use of rhetorical questions addressed to them (e.g., 4:41). This gives the reader the exciting feeling that he or she is interacting with the story personally. It also impresses the reader with the need for him or her to respond to what the story is presenting. Specifically Mark wanted his readers to believe that Jesus is the Messiah and the Son of God and to follow Him.

Mark stressed Jesus' acts and gave a prominent place to His miracles in this Gospel. He recorded fewer of Jesus' words and more of His works. Jesus comes through Mark's Gospel as a man of action. Mark emphasized Jesus' role as the Servant of the Lord.

"Mark's story of Jesus is one of swift action and high drama. Only twice, in chapters 4 and 13, does Jesus pause to deliver extended discourses."¹⁰

Candor also marks this Gospel. Mark did not glorify the disciples but recorded them doing unflattering things such as criticizing Jesus. He also described the hostility of Jesus' family members toward Him. He stressed the human reactions and emotions of Jesus.

This Gospel presents a high christology beginning with the introduction of Jesus as the Son of God (1:1). Mark revealed Jesus' preference for the title "Son of man," which He used to describe Himself frequently.

Purpose

These characteristics help us understand Mark's purpose for writing, which he did not state directly. Mark's purpose was not just to give his readers a biographical or historical account of Jesus' life. He had a more practical purpose. The biographical material he chose to include and omit suggests that he wanted to enable his Christian readers to endure suffering and persecution for their faith effectively. To do this he recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus. Moreover there are many other references to suffering throughout the book (e.g., 1:12-13; 3:21-22, 30-35; 8:34-38; 10:30, 33-34, 45; 13:8, 11-13). Clearly Mark implied that faithfulness and obedience as a disciple of Jesus will inevitably result in opposition, suffering, and perhaps death. This emphasis would have ministered to the original readers who were undergoing persecution for their faith. It is a perennial need in pastoral ministry.¹¹

Mark had a theological as well as a pastoral purpose in writing. It was to stress the true humanity of the Son of God. Whereas Matthew presented Jesus as the Messiah, Mark showed that He was the human servant of God who suffered as no other person has suffered. Mark stressed Jesus' obedience to His Father's will. This emphasis makes Jesus an example for all disciples to follow (10:45). One wonders if Mark presented Jesus as he did to balance a tendency that existed in the early church to think of Jesus as divine but not fully human.

Mark's position among the Gospels

It is common today for scholars to hold Markan priority. This is the view that Mark wrote his Gospel first and the other Gospel evangelists wrote after he did. This view has become popular since the nineteenth century. Before that most biblical scholars believed that Matthew wrote his Gospel first. Since then many scholars have concluded that Mark was one of the two primary sources that the other Synoptic Gospel writers used, the other being Q.¹² There is presently no definitive solution to this problem of which came first.

Scholars favoring Markan priority base their view on the fact that Mark contains about 90% of what is in Matthew and about 40% of what is in Luke. Matthew and Luke usually follow Mark's order of events, and they rarely agree against the content of Mark when they all deal with the same subject. Matthew and Luke also often repeat Mark's wording, and they sometime interpret and tone down some of Mark's statements. Normally Mark's accounts are fuller than Matthew and Luke's suggesting that they may have edited his work.

However sometimes Matthew and Luke agree against Mark in a particular account. Luke omitted a large section of Mark's material including all of what is in Mark 6:45-8:26. Moreover in view of the traditional dating of Mark late in the 60s, if Mark wrote first, Matthew and Luke must have written after the fall of Jerusalem. This seems unlikely since that event fulfilled prophecy, but neither writer cited the fulfillment as such.¹³

All things considered I favor Matthean priority. However this debate is not crucial to the interpretation of the text.

Message¹⁴

Matthew presents Jesus in the purple and gold of royalty. Mark portrays Him in the brown and green of a servant who has come to do His Father's will.

The message of the book is similar to Matthew's message. A concise statement of it appears in 1:14-15. This is the message that Jesus proclaimed throughout His earthly ministry.

Another verse that is key to understanding the message of this Gospel is 10:45. This verse provides the unique emphasis of the book, Jesus' role as a servant, and a general outline of its contents.

First, the Son of Man came. That is the secret of the Incarnation. The Son of Man was God incarnate in human nature. His identity is a major theme in this Gospel.

Second, the Son of Man did not come to be ministered to but to minister. That is the secret of service. This Gospel also has much to teach disciples about service to God and mankind.

Third, the Son of Man came to give His life a ransom for many. That is the secret of His sufferings. Mark's Gospel stresses the sufferings of the Suffering Servant of the Lord. Mark is the Gospel of the Servant of God.

Jesus was, of course, by nature the Son of God. He is and ever has been equal with the Father because He shares the same divine nature. However in the Incarnation, Jesus became the Servant of God.

The idea of a divine Servant of God was an Old Testament revelation. Isaiah had more to say about the Servant of the Lord than any other Old Testament prophet, though many other prophets spoke of Him too.

In the New Testament the Apostle Paul expounded the significance of Jesus becoming the Servant of God more than any other writer. His great Kenosis passage in Philippians 2 helps us grasp what it meant for the Son of God to become the Servant of God. In the Incarnation, Jesus limited Himself. He did not cease to be God, but He poured Himself into the nature and body of a man. This limited His divine powers. Moreover He submitted Himself to a mission that the Father prescribed for Him that constrained His divine freedom. Mark presents Jesus as a real man who was also God in the role of a servant.

Let us consider first the nature of Jesus' service. The first and the last verses of this Gospel help us understand the nature of Jesus' service. Notice 1:1.

The second person of the Trinity became a servant to create a gospel, to provide good news for human beings. This good news is that Jesus has provided salvation for mankind. To provide salvation the eternal Son became a servant. Whenever the Bible speaks of Jesus as a servant it is always talking about His providing salvation.

Mark began by citing Isaiah who predicted the Servant of God (1:3, from Isa. 40:3). The quotation from Malachi in verse 2 is only introductory. This is very significant because Mark, unlike Matthew, rarely quoted from the Old Testament. Isaiah pictured One who would come to accomplish God's purpose of providing a final salvation. His picture of the Servant became more distinct and detailed, like a portrait under construction, until in chapter 53 Isaiah depicted the Servant's awful sufferings. This chapter is the great background for the second Gospel, as Psalm 110 lies behind the first Gospel.

The picture of the Servant suffering on the Cross is the last in a series that Mark has given us. He also shows the Servant suffering in His struggle against the forces of Satan and His demons. Another picture is of the Servant suffering the opposition of Israel's religious leaders. Another one is of the Servant suffering the dullness and misunderstanding of even His own disciples. These are all major themes in Mark's Gospel that have in common the view of Jesus as the Suffering Servant.

Turning to the Apostle Paul's theological exposition of the Suffering Servant theme in Scripture we note that he picked up another of Mark's emphases. Mark did not just present Jesus as the Suffering Servant as an interesting theological revelation. He showed what that means for disciples of the Suffering Servant. We need to adopt the same attitude that Jesus had (Phil. 2:5). Disciples of the Suffering Servant should expect and prepare for the same experiences He encountered. We need to have the same graciousness, humility, and love that He did. The Son of God emptied Himself to become a servant of God and man. We must also sacrifice ourselves for the same purpose.

Isaiah revealed that the central meaning of the Servant's mission was to provide salvation through self-sacrifice (Isa. 53). Paul also revealed that the Son became a servant to provide salvation through self-sacrifice (Phil. 2). The only sense in which the Son of God became the Servant of the Lord is that He created a gospel by providing salvation from the slavery of sin.

When Jesus began His public ministry He announced, "The time is fulfilled" (1:15). The person Isaiah and the other prophets had predicted had drawn near. God had drawn near by becoming a man. He had drawn near in the form of a humble servant. He was heading for the Cross. He would conquer what had ruined man and nature. He would provide good news for humankind, and He would return one day to establish His righteous empire over all the earth in grace and glory.

"Jesus" was His human name. "Messiah" was the title that described His role, though most people misunderstood it. "Son of God" was the title that represented His deity. These three are primary in Mark's Gospel.

Second, we need to observe what Mark teaches about the characteristics of Jesus' service.

Note Jesus' sympathy with sinners. Mark recorded no word of severity coming from Jesus' lips for sinners. Jesus reserved His severity for hypocrites, those who pretend to be righteous but are really rotten. He was hard on them because they ruined the lives of other people.

Sympathy comes from suffering. We have sympathy for someone who is undergoing some painful experience that we have gone through. It is hard to sympathize with someone whose experience is foreign to us.

Sympathy comes from suffering and it manifests itself in sacrifice. It involves bearing one another's burdens. Jesus' sympathy for us sinners arose from His sharing our sufferings, and it became obvious when He sacrificed Himself for us. If there was ever anyone who bore the burdens of others, it was Jesus (10:45).

Third, note the result of Jesus' service. It is the gospel. Reference to the gospel opens and closes this book (1:1; 16:20). The gospel is the good news that Jesus Christ died for our sins according to the Scriptures, that He was buried, and that He was raised on the third day according to the Scriptures (1 Cor. 15:3-4).

When Jesus arose from the dead, His disciples were fearful, and they refused to believe He was alive. Jesus' strongest words of criticism of them occur in 16:14. This is the climax of the theme of the disciples' unbelief that runs through this Gospel. Look what He said to them immediately after that (16:15). He sent them out to proclaim the good news of salvation accomplished to every creature. The resurrection of the Servant is the great proof of the acceptability of His service, and it demands service of His disciples.

The abiding appeal of this book is, "Repent and believe the gospel" (1:15). Repenting is preliminary. Believing is the essential call.

Jesus did not preach that people should believe into the gospel (Gr. eis) nor that they should believe close to the gospel (Gr. apo). He called them to rest in the gospel (Gr. en). The gospel is a sphere of rest. We can have confidence in the gospel, put our trust in it, and rest in it.

The unbelievers in Mark's Gospel refused to rest in the reality that Jesus was not just a human Messiah come to deliver Israel from Rome but the divine Son of God. The disciples had little rest because they still could not overcome the limited traditional misconceptions of Messiah's role in history even though they believed that Jesus was God's Son.

The application of this Gospel to the church as a whole is, "Believe the gospel." As the disciples believed but struggled to believe, so the church needs to have a continuing and growing confidence in the gospel of the Servant of God.

It is a message of pardon and of power. Peter had to learn that it was a message of pardon after his triple denial of Jesus. All the disciples had to learn it is a message of power after they refused to believe that God had raised Jesus back to life.

When the church loses its confidence in the gospel, its service becomes weak. If we doubt the power of the gospel, we have no message for people who are the servants of sin. The measure of our confidence in the gospel will be the measure of our effectiveness as God's servants.

How can we have greater confidence in the gospel? It is not by studying or trying or experiencing. It is by the illuminating work of God's Holy Spirit in our hearts. Jesus' disciples were blind until God opened their eyes first to Jesus' true identity and then to Jesus' central place in time and history. They huddled in unbelief following the resurrection until the Holy Spirit illuminated their understanding about the significance of the resurrection. Then they went everywhere proclaiming the gospel (16:20).

Mark calls individual disciples of Jesus to believe in this gospel, to rest in it for pardon from sin and for power for service. It tells the story of the perfect Servant of God whose perfected service is perfecting salvation. God's Son became a servant to get near people, to help them, to lift us. That is the good news people need to hear. That is what it means to preach the gospel.

Constable: Mark (Outline)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

B. Jesus' preparation for ministry 1:2-13

1. The ministry of John the Baptist 1:2-8

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

II. The Servant's early Galilean ministry 1:14-3:6

A. The beginning of Jesus' ministry 1:14-20

1. The message of the Servant 1:14-15

2. The first disciples of the Servant 1:16-20

B. Early demonstrations of the Servant's authority 1:21-34

1. Jesus' teaching and healing in the Capernaum synagogue 1:21-28

2. The healing of Peter's mother-in-law 1:29-31

3. Jesus' healing of many Galileans after sundown 1:32-34

C. Jesus' early ministry throughout Galilee 1:35-45

1. The first preaching tour of Galilee 1:35-39

2. The cleansing of a leprous Jew 1:40-45

D. Jesus' initial conflict with the religious leaders 2:1-3:6

1. The healing and forgiveness of a paralytic 2:1-12

2. The call of Levi and his feast 2:13-17

3. The religious leaders' question about fasting 2:18-22

4. The controversies about Sabbath observance 2:23-3:6

III. The Servant's later Galilean ministry 3:7-6:6a

A. The broadening of Jesus' ministry 3:7-19

1. Jesus' ministry to the multitudes 3:7-12

2. Jesus' selection of 12 disciples 3:13-19

B. The increasing rejection of Jesus and its result 3:20-4:34

1. The increasing rejection of Jesus 3:20-35

2. Jesus' teaching in parables 4:1-34

C. Jesus' demonstrations of power and the Nazarenes' rejection 4:35-6:6a

1. The demonstrations of Jesus' power 4:35-5:43

2. Jesus rejection by the Nazarenes 6:1-6a

IV. The Servant's self-revelation to the disciples 6:6b-8:30

A. The mission of the Twelve 6:6b-30

1. The sending of the Twelve 6:6b-13

2. The failure of Antipas to understand Jesus' identity 6:14-29

3. The return of the Twelve 6:30

B. The first cycle of self-revelation to the disciples 6:31-7:37

1. The feeding of the 5,000 6:31-44

2. Jesus' walking on the water and the return to Galilee 6:45-56

3. The controversy with the Pharisees and scribes over defilement 7:1-23

4. Jesus' teaching about bread and the exorcism of a Phoenician girl 7:24-30

5. The healing of a deaf man with a speech impediment 7:31-36

6. The preliminary confession of faith 7:37

C. The second cycle of self-revelation to the disciples 8:1-30

1. The feeding of the 4,000 8:1-9

2. The return to Galilee 8:10

3. Conflict with the Pharisees over signs 8:11-13

4. Jesus' teaching about the yeast of the Pharisees and Herod 8:14-21

5. The healing of a blind man near Bethsaida 8:22-26

6. Peter's confession of faith 8:27-30

V. The Servant's journey to Jerusalem 8:31-10:52

A. The first passion prediction and its lessons 8:31-9:29

1. The first major prophecy of Jesus' passion 8:31-33

2. The requirements of discipleship 8:34-9:1

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

5. The exorcism of an epileptic boy 9:14-29

B. The second passion prediction and its lessons 9:30-10:31

1. The second major prophecy of Jesus' passion 9:30-32

2. The pitfalls of discipleship 9:33-50

3. Lessons concerning self-sacrifice 10:1-31

C. The third passion prediction and its lessons 10:32-52

1. The third major prophecy of Jesus' passion 10:32-34

2. Jesus' teaching about serving 10:35-45

3. The healing of a blind man near Jericho 10:46-52

VI. The Servant's ministry in Jerusalem chs. 11-13

A. Jesus' formal presentation to Israel 11:1-26

1. The Triumphal Entry 11:1-11

2. Jesus' judgment on unbelieving Israel 11:12-26

B. Jesus' teaching in the temple 11:27-12:44

1. The controversy over Jesus' authority 11:27-12:12

2. The controversy over Jesus' teaching 12:13-37

3. Jesus' condemnation of hypocrisy and commendation of reality 12:38-44

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

3. Warnings about personal danger during deceptions 13:9-13

4. The coming crisis 13:14-23

5. The second coming of the Son of 13:24-27

6. The time of Jesus' return 13:28-32

7. The concluding exhortation 13:33-37

VII. The Servant's passion ministry chs. 14-15

A. The Servant's anticipation of suffering 14:1-52

1. Jesus' sufferings because of betrayal 14:1-11

2. Jesus' sufferings because of desertion 14:12-52

B. The Servant's endurance of suffering 14:53-15:47

1. Jesus' Jewish trial 14:53-15:1

2. Jesus' Roman trial 15:2-20

3. Jesus' crucifixion, death, and burial 15:21-47

VIII. The Servant's resurrection ch. 16

A. The announcement of Jesus' resurrection 16:1-8

B. The appearances and ascension of Jesus 16:9-20

1. Three post-resurrection appearances 16:9-18

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

Bibliography

Adams, J. McKee. Biblical Backgrounds. Nashville: Broadman Press, 1965.

Alexander, Joseph Addison. The Gospel According to Mark. 1881. Reprint ed. London: Banner of Truth, 1960.

Alexander, William M. Demonic Possession in the New Testament: Its Relations Historical, Medical, and Theological. Edinburgh: T. & T. Clark, 1902.

Anderson, Hugh. The Gospel of Mark. New Century Bible series. Greenwood, S. C.: Attic Press, 1976.

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Haydock: Mark (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Jerome, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul, at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ's resurrection, hær. 51, chap. v. p. 528. --- The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: ---

----------Omnia Græce;

Cum sit turpe magis nostris nescire Latine.--- Juvenal, Satyr vi.

The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome's version. --- St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow's two mites, and Christ's appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew ... But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew's gospel. In his narrative he is concise, and he writes with a more pleasing simplicity and elegance.

It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the oblation, or the mass.

====================

Gill: Mark (Book Introduction)

INTRODUCTION TO MARK

This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and sufferings of Christ: the writer of it was not one of the twelve apostles, but an evangelist; the same with John Mark, or John, whose surname was Mark: John was his Hebrew name, and Mark his Gentile name, Act 12:12, and was Barnabas's sister's son, Col 4:10, his mother's name was Mary, Act 12:12. The Apostle Peter calls him his son, 1Pe 5:13, if he is the same; and he is thought to have wrote his Gospel from him ^a, and by his order, and which was afterwards examined and approved by him ^b it is said to have been wrote originally in Latin, or in the Roman tongue: so say the Arabic and Persic versions at the beginning of it, and the Syriac version says the same at the end: but of this there is no evidence, any more, nor so much, as of Matthew's writing his Gospel in Hebrew. The old Latin copy of this, is a version from the Greek; it is most likely that it was originally written in Greek, as the rest of the New Testament.

College: Mark (Book Introduction)

FOREWORD

No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a historical commentary (see the Introduction) there is so much more to be said. Nevertheless, the completion of a commentary on the Gospel of Mark accomplishes a goal I have wanted to reach for many years. I pray that my comments will help readers to develop a deeper understanding of Mark's story of Jesus as a basis for reflecting on Jesus' significance for their own lives.

I thank College Press for the opportunity to write in this series. I thank my colleague at Harding Graduate School Richard Oster (whose commentary on 1 Corinthians has appeared in the same series) for reading my manuscript and making many valuable suggestions. Another friend and colleague John Mark Hicks also provided helpful comments on several sections.

Most of all I thank Nancy, Amy, and Stacey, whose love and support are the dearest things on earth to me. The blessing they have been to me is second only to the blessing God has given to us all in the story about which I have been privileged to comment.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

The intended audience of this book is the general reader with a serious interest in Scripture. This is not a work for scholars seeking to explore and press forward the edges of contemporary scholarship on Mark. Rather, I seek to make some of the fruits of others' scholarly research available to the general reader. I have been especially influenced by the commentaries by William Lane and Robert Gundry, the incomplete commentary on 1:1-8:26 by Robert Guelich, and the magisterial work on the death of Jesus by Raymond Brown. I often refer the reader to their scholarly works for further information, and even where I do not the reader would be well advised to consider them for a scholar's depth of treatment. Another fine source for further treatment with respect to many topics that arise in Mark is the Dictionary of Jesus and the Gospels , edited by Joel Green and Scot McKnight.

The purpose of the commentary is to provide a historical interpretation of the Gospel of Mark; that is, an interpretation of what Mark meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Mark's message to his ancient contemporaries. Because I believe God worked through Mark and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Mark wrote it. It is this latter task that it the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Mark meant to say to his ancient readers. I hope and pray that my readers will recognize the contemporary relevance of Mark's work even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

The commentary deals with historical meaning or intention on two levels. The first of those is the meaning intended by Mark for his contemporaries. John 21:25 says, "Jesus did many other things as well. If everyone of them were written down, I suppose that even the whole world would not have room for the books that would be written." John points out that every Gospel writer must be selective. That is true with respect to which stories or sayings are selected and with respect to the perspective from which they are told and the amount of detail which is provided. The commentary consistently asks why Mark might have made his particular choices (which I assume were made under divine guidance).

The second level of meaning is the level of the intent of the historical characters Mark wrote about, especially Jesus. What did Jesus intend to convey to his contemporaries by his words and actions? A major part of Mark's intended meaning is to convey his understanding of Jesus' intended meaning. Therefore, it is important to ask both "What did Mark want his contemporaries to understand from this action or saying?" and "What did Jesus want his contemporaries (two to three decades earlier) to understand from this action or saying?" Concerning the latter question, the commentary will focus primarily on what one could learn about Jesus' intentions from Mark's account alone. On a few occasions, another Gospel will be brought into the discussion - but primarily for the purpose of solving some ambiguity or otherwise illuminating Mark's account.

I have generally not commented on the scholarly disputes concerning the historicity of various events and sayings in Mark. Most of them arise from the presupposition that Jesus did not work miracles. In this commentary I presuppose that he did and I assume the basic historicity of Mark's account. I comment only on a few well known problems of historicity which do not stem from antisupernaturalistic presuppositions.

In general, I have sought to provide deeper treatment of any recurring subject at the point where it is first mentioned in the text. For example, the titles "Christ" and "Son of God" are discussed primarily when they first arise in 1:1, and "Son of Man" is discussed in connection with 2:10. This means that the first chapter of the commentary is particularly important. It also means that readers will often want to look at the first text that mentions a particular theme. For example, it is important to supplement the comments on the centurion's confession of Jesus as the Son of God at 15:39 with the comments on the Son of God title at 1:1.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, often from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies Greek New Testament .

AUTHORSHIP

The author of the Gospel of Mark is not indicated within the text itself. However, the traditional understanding of the author is supported by the title and by early Christian writers.

The titles of the Gospels are first found in ancient manuscripts dating from the late second or early third centuries. Some scholars readily dismiss them as late second century creations. It is true that they seem to be creations of early church tradition rather than of the authors themselves. This can be observed by noting their stereotypical form "The Gospel according to _________" and by the clearer evidence that other New Testament book titles were not original. For example, Paul would hardly have designated the letter we know as 1 Corinthians by that name. Not only did letters not need a name but in 1 Cor 5 he speaks about a former letter he had written them. The titles of Paul's letters and of the Gospels represent the perspectives of those who collected and circulated them.

But that does not mean they are not to be trusted. Martin Hengel has well argued that the titles of the Gospels go back to the earliest days of their collection and distribution. Papias, a bishop in Asia Minor in the early second century, apparently knew of them. So did his source, "the elder" - presumably a generation older than Papias. Hengel correctly argues that as soon as there was more than one Gospel to read at church, it would have become necessary to name them. The lack of competing titles suggests that these titles were uniformly applied from the earliest days.

The second most important piece of information concerning the authorship of Mark is a paragraph written by the above-named Papias, bishop of Hierapolis (near Colossae and Laodicea). The pertinent statements were preserved by Eusebius from Papias's work, Expositions of the Sayings of the Lord , which was probably written within the first three decades of the second century. According to Eusebius Papias wrote:

And the presbyter used to say this: "Mark became Peter's interpreter and wrote accurately all that he remembered, not indeed, in order, of the things said or done by the Lord. For he had not heard the Lord, nor had he followed him, but later on, as I said, followed Peter, who used to give teaching as necessity demanded but not making, as it were, an arrangement of the Lord's oracles, so that Mark did nothing wrong in writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them."

Papias believed a) that the author was a Mark closely associated with Peter and b) that what he wrote was essentially the preaching of Peter. These traditional understandings were repeated favorably by subsequent church fathers. Justin Martyr (writing c. A.D. 155-60) spoke of Mark's Gospel as "Peter's memoirs." In the late second century Irenaeus and Clement of Alexandria described Mark as writing Peter's preaching. In the early third century Origen and Tertullian affirm the same tradition. The early date of Papias and the widespread support of his statements suggest that they might be correct.

The connection between Peter and Mark is supported by Peter going to John Mark's mother's house in Acts 12:12 and by Peter's reference to "my son Mark" in 1 Pet 5:13. The idea that Mark's Gospel was based on Peter's preaching is probably trustworthy. It is probably also true that what Peter usually did was tell various individual stories about Jesus rather than a sustained account. Mark's Gospel, like the others, is not in strict chronological order, although it does generally follow chronological lines.

Acts 12:12 and 25 suggests that the Mark that Peter would later refer to as "my son" was the same as the John Mark who was a companion of Paul and Barnabas on the first missionary journey and a source of dispute between them over whether to take him on their return trip (Acts 15:36-40). Col 4:10; Phlm 24; and 2 Tim 4:11 indicate that Paul was eventually reconciled with John Mark (and that John Mark was Barnabas' cousin). According to Acts 12:12 John Mark was from Jerusalem, but Papias and other ancient writers say that he did not follow Jesus before Jesus' death.

I will assume the author was John Mark of Jerusalem and that his Gospel was to some extent based upon the preaching of Peter.

AUDIENCE AND PLACE OF COMPOSITION

In the late second century Clement of Alexandria commented on the circumstances of Mark's writing, including the audience he wrote for and the place where he wrote. According to Eusebius Clement believed that:

When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the Gospel, those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what was said: and that he did this, and distributed the Gospel among those that asked him. And that when the matter came to Peter's knowledge he neither strongly forbade it nor urged it forward.

However, Clement is not a very trustworthy source and his contemporary Irenaeus contradicted him by saying that Mark wrote his Gospel after the death of Peter.

Clement could be correct about Rome as the location for Mark's audience and his place of composition. Two other factors provide mild support for Rome. In 1 Pet 5:13, where Peter mentions Mark and calls him "my son," he indicates that he and Mark were in "Babylon." Most scholars believe Peter is referring to Rome, thus placing himself and Mark in Rome. Furthermore, Gundry and others argue that the frequent Latinisms (Latin loan words or other Latin influence on Mark's Greek) point to Italy. The Latinisms argument is, however, problematic. Some are not persuaded because many of the Latin terms used in Mark are military, judicial, or economic in nature and would be present throughout the empire.

What can be affirmed with more confidence is that Mark's audience contained many Gentiles. This is made clear in 7:3-4 when Mark must explain ritual cleanliness customs which he says are the practice of "all the Jews." Mark must envision non-Jews who would not know these practices. This does not mean he did not envision some Jews reading his work, but only that he included comments clearly aimed at Gentiles.

It is probable that the readers Mark had in mind were already Christians. Beginning with the citation of Scripture in 1:2-3 he occasionally cites or alludes to Scriptures in a way that seems to assume knowledge of and appreciation for the Old Testament. Coupled with the indications of a Gentile audience, the assumed knowledge of the Old Testament suggests either Gentiles who had been attracted to the synagogue or who had become Christians. Occasionally, more distinctly Christian knowledge seems to be assumed. For example, Mark never explains what John meant by Jesus baptizing with the Holy Spirit (1:8). Christian readers would know. A particularly interesting case is 15:21, which identifies Simon of Cyrene as the father of Alexander and Rufus. Apparently, the readers of Mark knew the two sons. But they were not well-known public figures. The most likely hypothesis to explain Mark's assumption is that they were known within the Christian community or at least that element of it which he had in mind.

Mark may have written his Gospel in Rome and for Roman Christians. In any case, he probably envisioned a Christian audience with many Gentiles.

DATE

As noted above, the earliest comments reflecting the date of Mark are by the late second century writers Irenaeus and Clement of Alexandria, who disagree on whether Mark was written prior to or after Peter's death. Very little concrete data is available to supplement their conflicting reflections. The most significant data in my opinion is the widespread hypothesis that Luke was dependent upon Mark coupled with a relatively early date for Luke-Acts. If Luke-Acts was complete by c. A.D. 62 and if Luke used Mark's Gospel, then Mark completed his work by the early sixties.

MAJOR THEMES AND STRUCTURE

A number of scholars agree that two themes stand out in Mark and that they are developed in a two-part structure for the book.

1. CHRISTOLOGY

One of the pervasive concerns of Mark is to portray Jesus as the authoritative Son of God and as the ultimate model of sacrificial service to God and humanity.

From the opening verse, "The beginning of the Gospel of Jesus Christ, the Son of God" (1:1), it is clear that Mark wants to paint a portrait of Jesus. Although it is an obvious oversimplification, it is useful to look at Mark's portrait by emphasizing a key word for the first half of the book, "authority," and a key word for the second half, "service." The pivotal center of Mark's Gospel is the confession by Peter in 8:27-30 and the crucial discussion that follows in 8:31-9:1. The turning point is the disciples' confession that Jesus is the Christ. The first half of the book leads to this confession; the second half builds on it and defines the role of the Son of Man as that of service unto death.

In 1:1-8:30, the focus is on the authority of Jesus as exhibited in his miracles and teaching and in the testimony of others. John the Baptist says, "After me will come one more powerful than I" (1:7). God declares, "You are my Son, whom I love" (1:11). Jesus summons fishermen, and they drop everything to follow him (1:16-20). When he teaches, the people "were amazed at his teaching, because he taught them as one who had authority" (1:22). When he casts out demons, they declare, "He even gives orders to evil spirits and they obey him" (1:27). The first eight chapters are permeated with features like these examples from the first chapter. Jesus' authority is repeatedly emphasized.

The question underlying most of these stories surfaces plainly in 4:41, "Who is this? Even the wind and the waves obey him!" Who, indeed, is this one with such authority that his teaching transcends that of the teachers of the law, that he forgives sins, that he controls sickness, disease, demons, nature, and even death?

The resounding answer is already given to the reader in 1:1, but is finally clear to the disciples in 8:29. At this point a new stage is opened up: "He then began to teach them that the Son of Man must suffer many things . . ." (8:31). The disciples do not readily grasp this new understanding either. Peter immediately objects (8:32). Throughout the remainder of the book, Jesus repeatedly works with the disciples to try to get them to see that the Son of Man "did not come to be served, but to serve, and to give his life as a ransom for many" (10:45).

The fact that this authoritative figure who commanded nature, disease, demons, and death would submit to death in suffering service is a key theme permeating everything after 8:31. Even though the second half of the book continues to emphasize Jesus' authority, the focus turns more and more toward the cross. This focus is explicit in Jesus' own statements about his coming suffering (8:31; 9:12, 31; 10:32-34, 45; 14:18-21, 24-25, 27, 41). The shadow of his death lies over the second half of the book in other ways as well. One thinks, for example, of the fate of the son in the parable of the wicked tenants (12:6-8) or the anointing at Bethany (14:1-9) and of all the events from the Lord's Supper to the end of the crucifixion (14:12-15:47). In the second half of the book, Mark underscores the fact that the powerful, authoritative Son of God willingly submitted himself to the most shameful and inhumane of deaths because he had the heart of a servant.

2. DISCIPLESHIP

The theme of Christology carried out in the emphasis on Jesus' authority and then his suffering service is brought to bear on Mark's readers' lives through the emphasis on discipleship. To submit to Jesus' authority involves following in Jesus' footsteps in suffering service.

This point is first enunciated in 8:34-35 and then driven home by repetition, especially in 9:33-37 and 10:35-45. It is no accident that these sections of vital instruction on discipleship immediately follow the three repetitions of Jesus' predictions regarding his own death in Jerusalem. Disciples are to be like their master.

In each of these three instances, Jesus' prediction is followed by immediate indication that the disciples are out of step with their Lord. In 8:32, Peter even "rebukes" Jesus for what he said would happen. Having rebuked Peter, Jesus calls all the people together with his disciples and explains that what he plans to do bears not only on him but on what it means to be a follower: "If anyone would come after me, he must deny himself and take up his cross and follow me" (8:34).

In the second instance Mark writes that the disciples did not understand Jesus' prediction concerning himself (9:32), then immediately shows that they did not grasp its implications for themselves. They are interested in establishing which of them is the greatest (9:33-34), but Jesus tells them that followers of one who takes the role of a servant must be servants themselves (9:35).

The third instance is similar. Here, again immediately following a prediction concerning Jesus' death, James and John seek the chief places in the coming kingdom (10:35-37). Jesus' reply is explicit in the way it ties discipleship to Christology: "whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (10:43-45). These verses, 10:43-45, provide a convenient summary of the main point with respect to discipleship. This emphasis permeates the second half of the book.

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

In addition to the major division of Mark at 8:30 / 8:31, a few further divisions may be discerned with varying levels of confidence.

Most scholars identify either 1:1-8, 1:1-13, or 1:1-15 as an introduction. I have chosen 1:1-15 for reasons that are described at the beginning of the comments on chapter 1. These verses set the stage for all that follows.

It is questionable whether there is a clearly discernible substructure for the rest of the first half of the book (1:16-8:30). I have chosen the popular three-part structure proposed by Leander Keck largely as a matter of convenience for the memory. Keck's outline is easily learned because each section begins with a new stage in the disciples' development: the call of the four fishermen (1:16-20), the appointment of the twelve apostles (3:13-19), and the mission of the twelve (6:6b-13).

The second half of the book is easily divisible according to stages in Jesus' ministry. In 8:31-10:52 he journeys to Jerusalem. Beginning at 11:1 Mark focuses over one third of his book on Jesus' last week, from the triumphal entry to the resurrection.

In addition to the overall structure of the book, there are smaller structural features discernible in various sections. Some of these are identified in the outline, such as the collection of five controversy stories in 2:1-3:6 or the parable section in 4:1-34. Others are discussed as they arise in the commentary, such as the "sandwich" phenomenon discussed first at 3:20-35.

PURPOSE

Mark does not provide a statement of purpose for his work. It is difficult to construct a hypothetical statement of purpose that is well focused and yet broad enough to include all of Mark's material. Any statement of Mark's purpose should take into account his intended audience, particularly the probability that he wrote primarily for those who had already become Christians.

Mark's overall purpose might be stated as follows: to tell the story of Jesus from his baptism to his death and resurrection in order to strengthen the faith and deepen the understanding of his readers. The weakness of this statement is that it is so broad as to include virtually anything Mark might have known about Jesus.

As stated above on pages 11-13, each Gospel writer had some particular emphases that guided his selection. In Mark's case there is one particular emphasis that dominates the overall structure of the book and presumably was the primary principle of selection for much of its contents: the emphasis on discipleship as self-sacrificing service. Mark presents Jesus as the model of service: "the Son of Man did not come to be served, but to serve and to give his life as a ransom for many" (10:45). As is demonstrated in the above section on the structure of the book, Mark organizes his book around Jesus' effort to explain this to his disciples and to bring them to the understanding that "whoever wants to be great among you must be your servant, and whoever wants to be first must be slave of all" (10:43-44). This focus may account for many of Mark's choices.

Lane (and others) would be more specific. In particular, he believes the purpose of Mark was to encourage Roman Christians to sacrificial service during the time of the Neronian persecution of A.D. 64. But I have argued above that Mark was probably written by A.D. 62 and that the tradition that his intended audience was in Rome is possibly true, but not a tradition to hold with confidence. It is questionable whether Mark wrote primarily for a persecution setting, Neronian or otherwise. There are only a few explicit references to persecution (4:17; 8:34-38; 10:29-30, 39; and 13:9-13). Certainly Mark's Gospel could have been used for encouragement by persecuted Christians, but it is preferable to state his primary focus in broader terms of sacrificial service.

SUMMARY OF INTRODUCTORY CONCLUSIONS

The Gospel of Mark was written by John Mark of Jerusalem, an associate of Paul and of Peter. It probably reflects Peter's preaching about Jesus. Mark composed it by the early sixties. The audience he had in mind were predominantly Gentile Christians, possibly in Rome. He wrote the story of Jesus in order to strengthen their faith and deepen their understanding, particularly with respect to their need to follow Jesus in the path of sacrificial service to God and humanity.

Mark focused on christology and discipleship and their interrelationship. In the first part of the Gospel (1:1-8:30) he focused on Jesus' authority and the need for disciples to believe in him. Then, beginning in 8:31, he focused on how Jesus submitted himself to death in sacrificial service and on the need for disciples to follow his example.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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Bauer, Walter, William F. Arndt, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature , 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

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Best, Ernest. Mark: The Gospel As Story. Edinburgh: T. & T. Clark, 1983.

Blackburn, Barry. Theios Aner and the Markan Miracle Traditions. WUNT 2.40. Tübingen: J.C.B. Mohr, 1991.

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Bratcher, Robert G. and Eugene A. Nida. A Translator's Handbook on the Gospel of Mark. Leiden: E.J. Brill, 1961.

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Bruce, F.F. The Canon of Scripture. Downers Grove: InterVarsity, 1988.

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. The Parables of the Kingdom. London: Nisbet, 1935.

Farmer, William R. The Last Twelve Verses of Mark. SNTSMS 25. Cambridge: Cambridge University Press, 1974.

Ferguson, Everett. Backgrounds of Early Christianity. 2nd edition. Grand Rapids: Eerdmans, 1993.

Fitzmyer, Joseph A. "The Aramaic Qorban Inscription from Jebel Hallet et-Turi and Mark 7:11/Matt. 15:5." Journal of Biblical Literature 78 (1959): 60-65.

. The Gospel According to Luke I-IX. Anchor Bible Commentary, Vol. 28A. Garden City, NY: Doubleday, 1981.

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. "Demon, Devil, Satan." DJG 163-172.

. "Sanhedrin." DJG 728-732.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD . . . A Greek English Lexicon of the New Testament, 2nd ed., eds. Bauer, Arndt, Gingrich, and Danker

DJG . . . Dictionary of Jesus and the Gospels

LXX . . . The Septuagint (An ancient Greek translation of the Old Testament)

NIV . . . The Holy Bible, New International Version

NRSV . . . The Holy Bible, New Revised Standard Version

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

UBS ⁴ . . . The Greek New Testament, United Bible Societies, 4th ed.

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Outline)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

A. The Beginning of the Gospel - 1:1-8

B. John Baptizes Jesus - 1:9-11

C. Temptation in the Wilderness - 1:12-13

D. The Gospel Jesus Preached - 1:14-15

II. THE GALILEAN MINISTRY, SECTION ONE - 1:16-3:12

A. The Call of the First Disciples - 1:16-20

B. Jesus Demonstrates His Authority in Capernaum - 1:21-28

C. Healing Simon's Mother-in-Law - 1:29-31

D. Other Healings at Capernaum - 1:32-34

E. What Jesus Came to Do - 1:35-39

F. Healing A Leper - 1:40-45

G. Stories of Controversy between Jesus and the Religious Authorities - 2:1-3:6

1. Controversy over Forgiving Sins - 2:1-12

2. Controversy over Eating with Tax Collectors and Sinners - 2:13-17

3. Controversy over Fasting - 2:18-22

4. Controversy over Picking Grain on the Sabbath - 2:23-28

5. Controversy over Healing on the Sabbath - 3:1-6

H. Summary Statement about the Crowds and Healings - 3:7-12

III. THE GALILEAN MINISTRY, SECTION TWO - 3:13-6:6a

A. The Appointment of the Twelve Apostles - 3:13-19

B. Jesus Accused of Lunacy and Being Possessed - 3:20-35

C. Jesus Teaches in Parables - 4:1-34

1. The Parable of the Sower - 4:1-9

2. The Purpose of the Parables - 4:10-12

3. The Interpretation of the Sower - 4:13-20

4. The Parable of the Lamp - 4:21-23

5. The Parable of the Measure - 4:24-25

6. The Parable of the Growing Seed - 4:26-29

7. The Parable of the Mustard Seed - 4:30-32

8. Teaching in Parables - 4:33-34

D. Jesus' Authority over Nature, Demons, Disease and Death - 4:35-5:43

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

3. Authority over Disease and Death - 5:21-43

E. Rejection at Nazareth - 6:1-6a

IV. THE GALILEAN MINISTRY, SECTION THREE - 6:6b-8:30

A. The Mission of the Twelve - 6:6b-13

B. Herod Hears about Jesus - 6:14-16

C. Herod Has John Beheaded - 6:17-29

D. Feeding the Five Thousand - 6:30-44

E. Walking on the Water - 6:45-52

F. Healing at Gennesaret and Beyond - 6:53-56

G. The Controversy over Eating with Unwashed Hands - 7:1-23

H. The Syrophoenician Woman - 7:24-30

I. Healing a Deaf Man with a Speech Impediment - 7:31-37

J. Feeding the Four Thousand - 8:1-10

K. The Pharisees Demand a Sign - 8:11-13

L. The Yeast of the Pharisees and Herod - 8:14-21

M. The Blind Man at Bethsaida - 8:22-26

N. Peter's Confession at Caesarea Philippi - 8:27-30

V. THE JOURNEY TO JERUSALEM - 8:31-10:52

A. Jesus Predicts His Death and Resurrection - 8:31-33

B. The Costs of Discipleship - 8:34-9:1

C. The Transfiguration and the Subsequent Discussion - 9:2-13

D. Jesus Casts a Spirit from a Man's Son - 9:14-29

E. The Second Passion/Resurrection Prediction - 9:30-32

F. Teachings on Servanthood - 9:33-50

1. Who Is the Greatest? - 9:33-35

2. An Example Based on Welcoming Children - 9:36-37

3. Jesus Rebukes the Disciples' Pride - 9:38-41

4. Getting Rid of Pride and Getting Along with Each Other - 9:42-50

G. Jesus Questioned About Divorce - 10:1-12

H. Receiving the Kingdom Like a Child - 10:13-16

I. The Rich Man and Jesus' Teaching Concerning Wealth - 10:17-31

J. The Third Passion/Resurrection Prediction - 10:32-34

K. The Request of James and John - 10:35-45

L. Bartimaeus Receives His Sight - 10:46-52

VI. THE LAST WEEK: JERUSALEM, THE CROSS, AND THE RESURRECTION - 11:1-16:8[20]

A. The Triumphal Entry - 11:1-11

B. Cursing the Fig Tree and Cleansing the Temple - 11:12-19

C. A Lesson from the Withered Fig Tree - 11:20-25

D. Another Series of Controversies with the Religious Authorities - 11:27-12:44

1. The Question about Authority - 11:27-33

2. The Parable of the Tenants - 12:1-12

3. The Question about Paying Taxes - 12:13-17

4. The Question about the Resurrection - 12:18-27

5. The Question about the First Commandment - 12:28-34

6. Jesus' Question about David's Son - 12:35-37

7. Jesus Denounces the Teachers of the Law and Commends a Poor Widow - 12:38-44

E. Jesus Instructs the Disciples Concerning the Destruction of Jerusalem and the Second Coming - 13:1-37

1. The Setting of Jesus' Last Days Discourse - 13:1-4

2. General Description of the Birth Pains - 13:5-13

3. The Sharp Pain: The Destruction of Jerusalem - 13:14-19

4. Warnings Against False Messiahs during the Birth Pains - 13:20-23

5. The Second Coming - 13:24-27

6. The Significance of the Birth Pains for the Second Coming - 13:28-31

7. No One Knows the Day or Hour of the Second Coming - 13:32-37

F. Jesus Honored and Betrayed - 14:1-11

G. The Passover Meal - 14:12-31

1. Preparation for the Passover - 14:12-16

2. Jesus Predicts His Betrayal - 14:17-21

3. The Institution of the Lord's Supper - 14:22-25

H. Jesus Predicts the Flight of the Disciples and Peter's Denial - 14:26-31

I. Prayer in Gethsemane - 14:32-42

J. Betrayal, Arrest, and Flight - 14:43-52

K. Jesus and Peter Put on Trial - 14:53-72

1. Jesus' Trial Before the Sanhedrin - 14:53-65

2. Peter's Denials - 14:66-72

L. Jesus' Trial Before Pilate - 15:1-15

M. Pilate's Soldiers Mock Jesus - 15:16-20

N. The Crucifixion - 15:21-41

O. The Burial of Jesus - 15:42-47

P. The Resurrection - 16:1-8

Q. Post-Resurrection Appearances - 16:9-20

1. The Appearance to Mary Magdalene - 16:9-11

2. The Appearance to Two Disciples - 16:12-13

3. The Appearance to and Commission of the Eleven - 16:14-18

4. The Ascension and the Disciples' Mission - 16:19-20

-College Press New Testament Commentary: with the NIV