9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.
But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.
They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.
And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him. And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee? Who said, Canst thou speak Greek? Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people. And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying,
And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.
And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. And the high priest Ananias commanded them that stood by him to smite him on the mouth.
And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, We accept it always, and in all places, most noble Felix, with all thankfulness. Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, Commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. And the Jews also assented, saying that these things were so.
Now when Festus was come into the province, after three days he ascended from Caesarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. But Festus answered, that Paul should be kept at Caesarea, and that he himself would depart shortly thither. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. And when he had tarried among them more than ten days, he went down unto Caesarea; and the next day sitting on the judgment seat commanded Paul to be brought. And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all. But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar. Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Caesar? unto Caesar shalt thou go. And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus. And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: About whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: But had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Caesar. Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth. And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write.
For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.
Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.
Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!
And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, And teach customs, which are not lawful for us to receive, neither to observe, being Romans. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.
Now about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name.
And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.
Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, And laid their hands on the apostles, and put them in the common prison. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. But when the officers came, and found them not in the prison, they returned and told, Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. And when they had brought them, they set them before the council: and the high priest asked them, Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. Then Peter and the other apostles answered and said, We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. When they heard that, they were cut to the heart, and took counsel to slay them. Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.
And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand. And it came to pass on the morrow, that their rulers, and elders, and scribes, And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, If we this day be examined of the good deed done to the impotent man, by what means he is made whole; Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. And beholding the man which was healed standing with them, they could say nothing against it. But when they had commanded them to go aside out of the council, they conferred among themselves, Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name. And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done.
And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name's sake. But there shall not an hair of your head perish.
And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them.
And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Mark 13
Commentary on Mark 13 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 13
Mr 13:1-37. Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = Mt 24:1-51; Lu 21:5-36).
Jesus had uttered all His mind against the Jewish ecclesiastics, exposing their character with withering plainness, and denouncing, in language of awful severity, the judgments of God against them for that unfaithfulness to their trust which was bringing ruin upon the nation. He had closed this His last public discourse (Mt 23:1-39) by a passionate lamentation over Jerusalem, and a solemn farewell to the temple. "And," says Matthew (Mt 24:1), "Jesus went out and departed from the temple"—never more to re-enter its precincts, or open His mouth in public teaching. With this act ended His public ministry. As He withdrew, says Olshausen, the gracious presence of God left the sanctuary; and the temple, with all its service, and the whole theocratic constitution, was given over to destruction. What immediately followed is, as usual, most minutely and graphically described by our Evangelist.
1. And as he went out of the temple, one of his disciples saith unto him—The other Evangelists are less definite. "As some spake," says Luke (Lu 21:5); "His disciples came to Him," says Matthew (Mt 24:2). Doubtless it was the speech of one, the mouthpiece, likely, of others.
Master—Teacher.
see what manner of stones and what buildings are here—wondering probably, how so massive a pile could be overthrown, as seemed implied in our Lord's last words regarding it. Josephus, who gives a minute account of the wonderful structure, speaks of stones forty cubits long [Wars of the Jews, 5.5.1.] and says the pillars supporting the porches were twenty-five cubits high, all of one stone, and that of the whitest marble [Wars of the Jews, 5.5.2]. Six days' battering at the walls, during the siege, made no impression upon them [Wars of the Jews, 6.4.1]. Some of the under-building, yet remaining, and other works, are probably as old as the first temple.
2. And Jesus answering said unto him, Seest thou these great buildings?—"Ye call My attention to these things? I have seen them. Ye point to their massive and durable appearance: now listen to their fate."
there shall not be left—"left here" (Mt 24:2).
one stone upon another, that shall not be thrown down—Titus ordered the whole city and temple to be demolished [Josephus, Wars of the Jews, 7.1.1]; Eleazar wished they had all died before seeing that holy city destroyed by enemies' hands, and before the temple was so profanely dug up [Wars of the Jews, 7.8.7].
3. And as he sat upon the Mount of Olives, over against the temple—On their way from Jerusalem to Bethany they would cross Mount Olivet; on its summit He seats Himself, over against the temple, having the city all spread out under His eye. How graphically is this set before us by our Evangelist!
Peter and James and John and Andrew asked him privately—The other Evangelists tell us merely that "the disciples" did so. But Mark not only says that it was four of them, but names them; and they were the first quarternion of the Twelve.
4. Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?—"and what shall be the sign of Thy coming, and of the end of the world?" They no doubt looked upon the date of all these things as one and the same, and their notions of the things themselves were as confused as of the times of them. Our Lord takes His own way of meeting their questions.
Prophecies of the Destruction of Jerusalem (Mr 13:5-31).
5. And Jesus answering them began to say, Take heed lest any man deceive you:
6. For many shall come in my name, saying, I am Christ—(see Mt 24:5)—"and the time draweth nigh" (Lu 21:8); that is, the time of the kingdom in its full splendor.
and shall deceive many—"Go ye not therefore after them" (Lu 21:8). The reference here seems not to be to pretended Messiahs, deceiving those who rejected the claims of Jesus, of whom indeed there were plenty—for our Lord is addressing His own genuine disciples—but to persons pretending to be Jesus Himself, returned in glory to take possession of His kingdom. This gives peculiar force to the words, "Go ye not therefore after them."
7. And when ye shall hear of wars and rumours of wars, be ye not troubled—(See on Mr 13:13, and compare Isa 8:11-14).
for such things must needs be; but the end shall not be yet—In Luke (Lu 21:9), "the end is not by and by," or "immediately." Worse must come before all is over.
8. These are the beginnings of sorrows—"of travail-pangs," to which heavy calamities are compared. (See Jer 4:31, &c.). The annals of Tacitus tell us how the Roman world was convulsed, before the destruction of Jerusalem, by rival claimants of the imperial purple.
9. But take heed to yourselves: for—"before all these things" (Lu 21:12); that is, before these public calamities come.
they shall deliver you up to councils; and in the synagogues ye shall be beaten—These refer to ecclesiastical proceedings against them.
and ye shall be brought before rulers and kings—before civil tribunals next.
for my sake, for a testimony against them—rather "unto them"—to give you an opportunity of bearing testimony to Me before them. In the Acts of the Apostles we have the best commentary on this announcement. (Compare Mt 10:17, 18).
10. And the gospel must first be published among all nations—"for a witness, and then shall the end come" (Mt 24:14). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to "the end."
11. But when they shall lead you, and deliver you up, take no thought beforehand—"Be not anxious beforehand."
what ye shall speak, neither do ye premeditate—"Be not filled with apprehension, in the prospect of such public appearances for Me, lest ye should bring discredit upon My name, nor think it necessary to prepare beforehand what ye are to say."
but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost—(See on Mt 10:19, 20.)
13. And ye shall be hated of all men for my name's sake—Matthew (Mt 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.
but he that shall endure unto the end, the same shall be saved—See on Mt 10:21, 22; and compare Heb 10:38, 39, which is a manifest allusion to these words of Christ; also Re 2:10. Luke (Lu 21:18) adds these reassuring words: "But there shall not an hair of your heads perish." Our Lord had just said (Lu 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 Ps 91:1-18 and such like.
14. But when ye shall see—"Jerusalem compassed by armies"—by encamped armies; in other words, when ye shall see it besieged, and
the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not—that is, as explained in Matthew (Mt 24:15), "standing in the holy place."
(let him that readeth understand)—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 (Lu 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 (Da 11:31; 12:11) is applied to the idolatrous profanation of the Jewish altar by Antiochus Epiphanes.
then let them that be in Judea flee to the mountains—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.
15. And let him that is on the housetop not get down into the house, neither enter therein, to take any thing out of his house—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.
16. And let him that is in the field not turn back again for to take up his garment.
17. But woe to them—or, "alas for them."
that are with child, and to them that give suck in those days—in consequence of the aggravated suffering which those conditions would involve.
18. And pray ye that your flight be not in the winter—making escape perilous, or tempting you to delay your flight. Matthew (Mt 24:20) adds, "neither on the sabbath day," when, from fear of a breach of its sacred rest, they might be induced to remain.
19. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be—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.
20. And except that the Lord had shortened those days, no flesh—that is, no human life.
should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days—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" (Lu 21:24). The language as well as the idea of this remarkable statement is taken from Da 8:10, 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 Ro 11:1-36 in which the divine purposes and procedure towards the chosen people from first to last are treated in detail. In Ro 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!
21. And then, if any man shall say to you, Lo, here is Christ; or, lo he is there; believe him not—So Lu 17:23.
22. For false Christs and false prophets shall rise, and shall show signs and wonders. No one can read Josephus' account of what took place before the destruction of Jerusalem without seeing how strikingly this was fulfilled.
to seduce, if it were possible, even the elect—implying that this, though all but done, will prove impossible. What a precious assurance! (Compare 2Th 2:9-12).
23. But take ye heed; behold, I have foretold you all things—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 (Mt 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 Lu 17:23, 24. "For wheresoever the carcass is, there will the eagles be gathered together." See on Lu 17:37.
24. But in those days, after that tribulation—"Immediately after the tribulation of those days" (Mt 24:29).
the sun shall be darkened, and the moon shall not give her light.
25. And the stars of heaven shall fall—"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" (Lu 21:25, 26).
and the powers that are in heaven shall be shaken—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, 4, 8-10); of Egypt (Eze 32:7, 8); compare also Ps 18:7-15; Isa 24:1, 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.
26. And then shall they see the Son of man coming in the clouds with great power and glory—In Mt 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 Da 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 Lu 9:28 (with its parallels in Mt 17:1; Mr 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.
27. And then shall he send his angels—"with a great sound of a trumpet" (Mt 24:31).
and shall gather together his elect, &c.—As the tribes of Israel were anciently gathered together by sound of trumpet (Ex 19:13, 16, 19; Le 23:24; Ps 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 Re 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 Mr 13:28 limits the whole prediction to the generation then existing.
28. Now learn a parable of the fig tree—"Now from the fig tree learn the parable," or the high lesson which this teaches.
When her branch is yet tender, and putteth forth leaves—"its leaves."
29. So ye, in like manner, when ye shall see these things come to pass—rather, "coming to pass."
know that it—"the kingdom of God" (Lu 21:31).
is nigh, even at the doors—that is, the full manifestation of it; for till then it admitted of no full development. In Luke (Lu 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; Lu 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.
30. Verily I say unto you, that this generation shall not pass fill all these things be done—or "fulfilled" (Mt 24:34; Lu 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.
31. Heaven and earth shall pass away; but my words shall not pass away—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 (Mr 13:32-37).
It will be observed that, in the foregoing prophecy, as our Lord approaches the crisis of the day of vengeance on Jerusalem and redemption for the Church—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.
32. But of that day and that hour—that is, the precise time.
knoweth no man—literally, no one.
no, not the angels which are in heaven, neither the Son, but the Father—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.
33. Take ye heed, watch and pray; for ye know not when the time is.
34. For the Son of man is as a man taking a far journey, &c.—The idea thus far is similar to that in the opening part of the parable of the talents (Mt 25:14, 15).
and commanded the porter—the gatekeeper.
to watch—pointing to the official duty of the ministers of religion to give warning of approaching danger to the people.
35. Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning—an allusion to the four Roman watches of the night.
36. Lest, coming suddenly, he find you sleeping—See on Lu 12:35-40; Lu 12:42-46.
37. And what I say unto you—this discourse, it will be remembered, was delivered in private.
I say unto all, Watch—anticipating and requiring the diffusion of His teaching by them among all His disciples, and its perpetuation through all time.