Mark Chapter Thirteen
The Destruction of the Temple Foretold, 13
Occasion of the Prediction, 13:1-4.
(Matt. 24:1-3; Luke 21:5-7)
1. as he went out.—See the note on Matt. 24:1.
1, 2. Seest thou.—In this passage we see a striking instance of the difference between the style of Mark and that of Matthew. Mark is more specific, saying that "one of his disciples" said "Master, see what manner of stones and what buildings are here," and that Jesus "said to him, Seest thou," etc.; while Matthew, in his more indefinite manner, says that "his disciples" called his attention to the buildings, and that he said "See ye not all these things?" (Comp. Matt. 24:1, 2, and see the note Mark 11:2.)
3. Peter and James.—Here again Mark is more specific than Matthew; for the latter says, "the disciples came to him privately," while Mark states that it was "Peter, James, John, and Andrew." This is one time that Andrew was in company with the "chosen three," when they were apart from the other disciples; but even now he is separated, in the arrangement of the names, from his brother Peter, and put last, as being the least conspicuous of the four.
over against the temple.—These words, appended to the statement that Jesus "sat on the Mount of Olives," have been construed as indicating to Gentile readers that the Mount of Olives was "over against the temple." But the Mount of Olives extended north and south as far as the walls of the entire city, and we think the true design of the words, "over against the temple," was to designate the particular part of the mountain on which he sat—that part immediately opposite the temple, from which he could therefore have a full view of the temple while discoursing on its future destruction.
4. when... what.—As in the report of Matthew, the question of the disciples contains two distinct points of inquiry; first, "When shall these things be?" and second, "What shall be the sign when all these things shall be fulfilled?" Jesus answers the latter much more definitely than the former, as will be seen from the following paragraphs.
False Christs, Wars, Earthquakes, and Famines, 5-8.
(Matt. 24:4-8; Luke 21:8-11)
5. lest any man deceive you.—The false Christs who were to come, while properly viewed, would furnish proof of the prophetical powers of Jesus, and thus confirm the faith of the disciples in him; but if not thus viewed they would be likely to deceive; hence this warning.
6-8. many shall come.—On the historical fulfillment of the predictions contained in these verses see the two paragraphs under Matt. 24:4, 5, 6-8.
Persecution of the Disciples, 9-13.
(Matt. 24:9-14; Luke 21:12-19)
9. take heed to yourselves.—The disciples were not only to watch carefully for the preceding signs, but to keep watch on themselves, lest the temptations which are about to be named should overcome them.
to councils.—The predictions contained in Mark 13:9-13 have an almost exact verbal parallel in Matt. 10:17-22, where all of them are found except the one in Mark 13:11, that "the gospel must first be published among all nations." In that place Jesus was addressing his disciples concerning their future labors as apostles. It is not a mistake in Mark to reproduce these predictions here; for doubtless Jesus himself reproduced them because they were as well suited to this discourse as to that. This appears not only from the fact that Mark quotes them as being uttered on this occasion, but from the fact that Matthew, in the parallel paragraph, quotes language that is manifestly but an abbreviation of what Mark quotes more fully. He quotes, "Then shall they deliver you up to be afflicted, and shall kill you; and you shall be hated of all nations for my name's sake." (Matt. 24:9.)
the gospel... published.—For remarks on this prediction, see the note under Matt. 24:14; and for an exposition of the other clauses of this paragraph, see under Matt. 10:17-22, and Matt. 24:9.
The Last Sign, and the Time for Flight, 14-20.
(Matt. 24:15-22; Luke 21:20-24)
This paragraph is almost identical, both in thought and in verbiage, with the parallel in Matthew, where see the notes.
Other Warnings against False Christs, 21-23.
(Matt. 24:23-28)
All of this paragraph, and more on the same subject, is given by Matthew. See the parallel for comments.
Coming of the Son of Man, 24-27.
(Matt. 24:29-31; Luke 21:25-28)
24. in those days.—Matthew 24:29-31 indicates the time of the second coming by the expression, "Immediately after the tribulation of those days; Mark 13:24, by the words, "In those days;" while Luke has at this point no note of time. The two expressions used by Matthew and Mark are equivalents, and they are alike indefinite. For their meaning, and for comments on the other items of the prediction, see the parallel in Matthew.
27. of the earth... of heaven.—The singular expression, "from the uttermost part of the earth to the uttermost part of heaven," is taken from the ancient conception of the earth as a vast plain extending in length from east to west, and in width from north to south, and terminating where earth and sky come together. From the utmost part of the earth, in one direction, to the remotest part of the sky where it touches the earth on the other, is the meaning of the expression. Matthew employs as an equivalent expression, "from the four winds, from one end of heaven to the other."
Parable of the Fig-tree, 28-31.
(Matt. 24:32-35; Luke 21:29-33)
29. shall see these things.—The meaning of this parable is fully set forth in the notes on the parallel in Matthew, and we might content ourselves with referring the reader to those notes; but Mark's application of the parable furnishes an independent argument in support of the interpretation there given, and at the risk of some repetition in thought, we present this argument. In the words of Mark 13:29, "when ye shall see these things, know that it is nigh, even at the door," the pronoun "it" is not expressed in the original, but understood; and the antecedent of the pronoun is either "Son of man," in Mark 13:27, or the noun "coming," in the expression "coming of the Son of man." It is more reasonable, as we have shown in our note on the parallel verse in Matthew, to refer it to "Son of man," and to render the clause, "know that he is nigh, even at the door." Whether it be "he" or his "coming," however, the meaning is the same. The statement of Mark 13:29, then, when expanded, is this: "When you shall see these things come to pass, know that he (the Son of man) is nigh, even at the door." In this statement, the events designated as "these things" are distinguished from his coming, so that when they saw "these things," his coming would still be in the future, but they would know him to be near. But his coming had been a part, the last part of the preceding series of predictions, and consequently we must construe the expression "these things" as confined to things mentioned that shall precede his coming. This being the case, when Jesus immediately adds, "This generation shall not pass till all these things be done," we must understand "these things" with the same limitation as before; that is, as not including, but as excluding the coming of the Son of man. All the things predicted in the previous discourse, then, except this last event, were to be done before that generation passed away; and when they were all done the coming of the Son of man was to be still in the future. Thus we reach the same conclusion from Mark's report as from Matthew's, and by the same method of reasoning. Luke's report differs from those of Matthew and Mark, in not repeating the expression "these things," and in saying, "the kingdom of God is nigh at hand," instead of saying, "he is nigh, even at the door." But by "the kingdom of God," Luke evidently means the kingdom in its glory, the appearing of which is the same as the appearing of the Son of man; and although he does not repeat the expression "these things, he does what is equivalent to it, he uses the adjective "all" with "these things" understood. His language is this: "When ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, this generation shall not pass away till all be fulfilled." Thus Luke's more obscure report of the remark in question, understood, as it should be, in the light of the more perspicuous reports of Matthew and Mark, readily yields the same idea.
Uncertainty of the Day, 32-37.
Matt. 24:36-42; Luke 21:34-36)
32. of that day or hour.—The day and hour referred to can be no other than the day and hour of the chief event among those last mentioned, the coming of the Son of man. The disciples were to know, by the signs given, when it would be near, but not exactly when it would be.
not the angels... neither the Son.—The statement that no man knoweth of that day, "no, not the angels which are in heaven," is not to be construed as implying that angels have some foreknowledge; for the same is said of man that is said of the angels, and we know that foreknowledge, even in part, is not implied concerning man. The declaration that the Son knows it not, is more surprising, but we must accept it as true. It shows that one of the limitations which he assumed in becoming the Son of man, was a limitation on his foreknowledge. He knew, for he predicted, every detail in reference to his second coming except the time at which it will take place; on this point all of his utterances are indefinite, and even those which, at first glance, appear to be definite, must, as we have seen above (Mark 13:24), be construed indefinitely.
34. a man taking a far journey.—Here, under the figure of a man who starts on a journey to some distant place, leaving his servants each his work to do, and commanding the porter, as his work, to keep watch, Jesus indicates plainly his own departure from the earth, and teaches the lesson which naturally springs from the previously stated uncertainty as to the day of his return. Each must be always busily engaged at his proper work, that the master may so find them when he returns.
35, 36. find you sleeping.—In these verses the parable is applied, and yet the parabolic language is still kept up. As the apostles were to occupy a position in the Church more like that of the porter in the supposed castle, he tells them to keep watch all through the night, lest at any hour he should come and find them asleep. Let us not conclude, that by watching is meant that we shall stand with folded hands looking into the sky for the coming of Jesus: this would be like the ancient porter; but this is the symbol, not the reality. We are rather to be diligently engaged, each about the work given him to do, and keep our eyes fixed on it; thus we will be most wisely watchful for the coming of our Master.
37. I say unto all.—Lest the apostles should conclude that the parable applied exclusively to themselves, and lest others should fall into the same mistake, he says plainly that it applies to all. We may not live to see him come, but we will be benefited none the less by watching, for our departure to him will be the same in effect as his coming to us.
Argument of Section 3
In this section Mark sets forth his Master as a prophet. At the time that his narrative was composed, some of the predictions recorded in the section had already been fulfilled, but the chief part was yet in the future. He staked the validity of his argument, and the reputation of Jesus as a prophet, partly on the former, but chiefly on the predictions which were yet to be fulfilled, and fulfilled before the eyes of the then living generation. The discourse, as he wrote it out, contained in itself a challenge to that generation of Jews to watch the course of events in their own national history, and to say whether its predictions proved true or false. No generation has lived that was so competent to expose a failure had it occurred, or that would have done so more eagerly. But the events, as they transpired, turned the prophecy into history, and demonstrated the foreknowledge of Jesus. (Comp. the note on Matt. 24:21, 22, and the Argument of that section.) But if Jesus possessed this foreknowledge, his claim to be the Christ the Son of God was miraculously attest ed thereby; and even his admission that he knew not the day or the hour of his own second coming, detracts nothing from the argument; for foreknowledge is still displayed, notwithstanding this limitation of it, and the limitation itself is known only by his own voluntary admission—an admission which is a singular and conclusive proof of his perfect honesty and candor.
The New Testament Commentary: Vol. I - Matthew and Mark.
Occasion of the Prediction, 13:1-4.
(Matt. 24:1-3; Luke 21:5-7)
1. as he went out.—See the note on Matt. 24:1.
1, 2. Seest thou.—In this passage we see a striking instance of the difference between the style of Mark and that of Matthew. Mark is more specific, saying that "one of his disciples" said "Master, see what manner of stones and what buildings are here," and that Jesus "said to him, Seest thou," etc.; while Matthew, in his more indefinite manner, says that "his disciples" called his attention to the buildings, and that he said "See ye not all these things?" (Comp. Matt. 24:1, 2, and see the note Mark 11:2.)
3. Peter and James.—Here again Mark is more specific than Matthew; for the latter says, "the disciples came to him privately," while Mark states that it was "Peter, James, John, and Andrew." This is one time that Andrew was in company with the "chosen three," when they were apart from the other disciples; but even now he is separated, in the arrangement of the names, from his brother Peter, and put last, as being the least conspicuous of the four.
over against the temple.—These words, appended to the statement that Jesus "sat on the Mount of Olives," have been construed as indicating to Gentile readers that the Mount of Olives was "over against the temple." But the Mount of Olives extended north and south as far as the walls of the entire city, and we think the true design of the words, "over against the temple," was to designate the particular part of the mountain on which he sat—that part immediately opposite the temple, from which he could therefore have a full view of the temple while discoursing on its future destruction.
4. when... what.—As in the report of Matthew, the question of the disciples contains two distinct points of inquiry; first, "When shall these things be?" and second, "What shall be the sign when all these things shall be fulfilled?" Jesus answers the latter much more definitely than the former, as will be seen from the following paragraphs.
False Christs, Wars, Earthquakes, and Famines, 5-8.
(Matt. 24:4-8; Luke 21:8-11)
5. lest any man deceive you.—The false Christs who were to come, while properly viewed, would furnish proof of the prophetical powers of Jesus, and thus confirm the faith of the disciples in him; but if not thus viewed they would be likely to deceive; hence this warning.
6-8. many shall come.—On the historical fulfillment of the predictions contained in these verses see the two paragraphs under Matt. 24:4, 5, 6-8.
Persecution of the Disciples, 9-13.
(Matt. 24:9-14; Luke 21:12-19)
9. take heed to yourselves.—The disciples were not only to watch carefully for the preceding signs, but to keep watch on themselves, lest the temptations which are about to be named should overcome them.
to councils.—The predictions contained in Mark 13:9-13 have an almost exact verbal parallel in Matt. 10:17-22, where all of them are found except the one in Mark 13:11, that "the gospel must first be published among all nations." In that place Jesus was addressing his disciples concerning their future labors as apostles. It is not a mistake in Mark to reproduce these predictions here; for doubtless Jesus himself reproduced them because they were as well suited to this discourse as to that. This appears not only from the fact that Mark quotes them as being uttered on this occasion, but from the fact that Matthew, in the parallel paragraph, quotes language that is manifestly but an abbreviation of what Mark quotes more fully. He quotes, "Then shall they deliver you up to be afflicted, and shall kill you; and you shall be hated of all nations for my name's sake." (Matt. 24:9.)
the gospel... published.—For remarks on this prediction, see the note under Matt. 24:14; and for an exposition of the other clauses of this paragraph, see under Matt. 10:17-22, and Matt. 24:9.
The Last Sign, and the Time for Flight, 14-20.
(Matt. 24:15-22; Luke 21:20-24)
This paragraph is almost identical, both in thought and in verbiage, with the parallel in Matthew, where see the notes.
Other Warnings against False Christs, 21-23.
(Matt. 24:23-28)
All of this paragraph, and more on the same subject, is given by Matthew. See the parallel for comments.
Coming of the Son of Man, 24-27.
(Matt. 24:29-31; Luke 21:25-28)
24. in those days.—Matthew 24:29-31 indicates the time of the second coming by the expression, "Immediately after the tribulation of those days; Mark 13:24, by the words, "In those days;" while Luke has at this point no note of time. The two expressions used by Matthew and Mark are equivalents, and they are alike indefinite. For their meaning, and for comments on the other items of the prediction, see the parallel in Matthew.
27. of the earth... of heaven.—The singular expression, "from the uttermost part of the earth to the uttermost part of heaven," is taken from the ancient conception of the earth as a vast plain extending in length from east to west, and in width from north to south, and terminating where earth and sky come together. From the utmost part of the earth, in one direction, to the remotest part of the sky where it touches the earth on the other, is the meaning of the expression. Matthew employs as an equivalent expression, "from the four winds, from one end of heaven to the other."
Parable of the Fig-tree, 28-31.
(Matt. 24:32-35; Luke 21:29-33)
29. shall see these things.—The meaning of this parable is fully set forth in the notes on the parallel in Matthew, and we might content ourselves with referring the reader to those notes; but Mark's application of the parable furnishes an independent argument in support of the interpretation there given, and at the risk of some repetition in thought, we present this argument. In the words of Mark 13:29, "when ye shall see these things, know that it is nigh, even at the door," the pronoun "it" is not expressed in the original, but understood; and the antecedent of the pronoun is either "Son of man," in Mark 13:27, or the noun "coming," in the expression "coming of the Son of man." It is more reasonable, as we have shown in our note on the parallel verse in Matthew, to refer it to "Son of man," and to render the clause, "know that he is nigh, even at the door." Whether it be "he" or his "coming," however, the meaning is the same. The statement of Mark 13:29, then, when expanded, is this: "When you shall see these things come to pass, know that he (the Son of man) is nigh, even at the door." In this statement, the events designated as "these things" are distinguished from his coming, so that when they saw "these things," his coming would still be in the future, but they would know him to be near. But his coming had been a part, the last part of the preceding series of predictions, and consequently we must construe the expression "these things" as confined to things mentioned that shall precede his coming. This being the case, when Jesus immediately adds, "This generation shall not pass till all these things be done," we must understand "these things" with the same limitation as before; that is, as not including, but as excluding the coming of the Son of man. All the things predicted in the previous discourse, then, except this last event, were to be done before that generation passed away; and when they were all done the coming of the Son of man was to be still in the future. Thus we reach the same conclusion from Mark's report as from Matthew's, and by the same method of reasoning. Luke's report differs from those of Matthew and Mark, in not repeating the expression "these things," and in saying, "the kingdom of God is nigh at hand," instead of saying, "he is nigh, even at the door." But by "the kingdom of God," Luke evidently means the kingdom in its glory, the appearing of which is the same as the appearing of the Son of man; and although he does not repeat the expression "these things, he does what is equivalent to it, he uses the adjective "all" with "these things" understood. His language is this: "When ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, this generation shall not pass away till all be fulfilled." Thus Luke's more obscure report of the remark in question, understood, as it should be, in the light of the more perspicuous reports of Matthew and Mark, readily yields the same idea.
Uncertainty of the Day, 32-37.
Matt. 24:36-42; Luke 21:34-36)
32. of that day or hour.—The day and hour referred to can be no other than the day and hour of the chief event among those last mentioned, the coming of the Son of man. The disciples were to know, by the signs given, when it would be near, but not exactly when it would be.
not the angels... neither the Son.—The statement that no man knoweth of that day, "no, not the angels which are in heaven," is not to be construed as implying that angels have some foreknowledge; for the same is said of man that is said of the angels, and we know that foreknowledge, even in part, is not implied concerning man. The declaration that the Son knows it not, is more surprising, but we must accept it as true. It shows that one of the limitations which he assumed in becoming the Son of man, was a limitation on his foreknowledge. He knew, for he predicted, every detail in reference to his second coming except the time at which it will take place; on this point all of his utterances are indefinite, and even those which, at first glance, appear to be definite, must, as we have seen above (Mark 13:24), be construed indefinitely.
34. a man taking a far journey.—Here, under the figure of a man who starts on a journey to some distant place, leaving his servants each his work to do, and commanding the porter, as his work, to keep watch, Jesus indicates plainly his own departure from the earth, and teaches the lesson which naturally springs from the previously stated uncertainty as to the day of his return. Each must be always busily engaged at his proper work, that the master may so find them when he returns.
35, 36. find you sleeping.—In these verses the parable is applied, and yet the parabolic language is still kept up. As the apostles were to occupy a position in the Church more like that of the porter in the supposed castle, he tells them to keep watch all through the night, lest at any hour he should come and find them asleep. Let us not conclude, that by watching is meant that we shall stand with folded hands looking into the sky for the coming of Jesus: this would be like the ancient porter; but this is the symbol, not the reality. We are rather to be diligently engaged, each about the work given him to do, and keep our eyes fixed on it; thus we will be most wisely watchful for the coming of our Master.
37. I say unto all.—Lest the apostles should conclude that the parable applied exclusively to themselves, and lest others should fall into the same mistake, he says plainly that it applies to all. We may not live to see him come, but we will be benefited none the less by watching, for our departure to him will be the same in effect as his coming to us.
Argument of Section 3
In this section Mark sets forth his Master as a prophet. At the time that his narrative was composed, some of the predictions recorded in the section had already been fulfilled, but the chief part was yet in the future. He staked the validity of his argument, and the reputation of Jesus as a prophet, partly on the former, but chiefly on the predictions which were yet to be fulfilled, and fulfilled before the eyes of the then living generation. The discourse, as he wrote it out, contained in itself a challenge to that generation of Jews to watch the course of events in their own national history, and to say whether its predictions proved true or false. No generation has lived that was so competent to expose a failure had it occurred, or that would have done so more eagerly. But the events, as they transpired, turned the prophecy into history, and demonstrated the foreknowledge of Jesus. (Comp. the note on Matt. 24:21, 22, and the Argument of that section.) But if Jesus possessed this foreknowledge, his claim to be the Christ the Son of God was miraculously attest ed thereby; and even his admission that he knew not the day or the hour of his own second coming, detracts nothing from the argument; for foreknowledge is still displayed, notwithstanding this limitation of it, and the limitation itself is known only by his own voluntary admission—an admission which is a singular and conclusive proof of his perfect honesty and candor.
The New Testament Commentary: Vol. I - Matthew and Mark.