From: Over 50 Interpreters Explain the Gospel of
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By
Roland H. Worth, Jr. © 2013
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CHAPTER 13:
13:1 Translations
Weymouth: As He was leaving the Temple, one of His disciples
exclaimed, "Look, Rabbi, what wonderful stones! what
wonderful buildings!"
WEB: As he
went out of the temple, one of his disciples said to him, "Teacher, see
what kind of stones and what kind of buildings!"
Young’s: And as he
is going forth out of the temple, one of his disciples saith
to him, 'Teacher, see! what stones! and
what buildings!'
Conte (RC): And as he
was departing from the temple, one of his disciples said to him, "Teacher,
observe these fine stones and fine structures."
13:1 And as
He went out of the temple. The
word denotes the temple in the larger sense, not simply the sanctuary. [44]
temple. The first temple built by Solomon, B.C.
1014-1007, was wonderful for richness, beauty, and splendor. Four centuries after it was destroyed by Nebuzaradan, under Nebuchadnezzar, B.C. 586. The second and new Temple of Zerubbabel was built on the site of Solomon's Temple, by
authority of Cyrus the Persian, and completed B.C. 517. A rival temple was built on Mount Gerizim, by the Samaritans, B.C. 409. The temple at Jerusalem was plundered B.C.
170, and again in B.C. 54. Herod the
Great Began to restore and enlarge the second temple, B.C. 17,
and finished the main buildings in about eight years; but the work was only
fully completed under Herod Agrippa II, in A.D. 64. It was destroyed at the siege of Jerusalem by
Titus, A.D. 70. [8]
one of His disciples. 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 says "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?"
(cf. Matthew 24:1-2). [38]
saith unto Him, Master, see here what manner of stones. The size of the foundation-stones was
enormous. Josephus
speaks of some of the stones as forty-five cubits in length, five in height,
and six in breadth. One of the
foundation-stones, measured in recent times, proved to be nearly twenty-four
feet in length by four feet in depth. [39]
and what
buildings are here. If the very building stones had to be
impressive in their own right, the builders surely went out of their way to
make the entire edifice impress the onlooker!
[rw]
13:2 Translations
Weymouth: "You see
all these great buildings?" Jesus replied; "not one stone will be
left here upon another--not thrown down."
WEB: Jesus
said to him, "Do you see these great buildings? There will not be left
here one stone on another, which will not be thrown down."
Young’s: and Jesus
answering said to him, 'Seest thou these great
buildings? there may not be left a stone upon a stone,
that may not be thrown down.'
Conte (RC): And in
response, Jesus said to him: "Do you see all these great buildings? There
shall not be left stone upon stone, which is not torn down."
13:2 And Jesus answering said unto him. This
is the solitary instance in which the second evangelist has given at length a
discourse of Jesus. The fullness with
which the apocalyptic discourse is recorded is all the more striking when
contrasted with the very meager reproduction of the anti-pharisaic discourse
(12:38-40). The exception made in its favour was doubtless due to Mark's estimate of its interest
and value for his first readers. [17]
Seest thou these great buildings? Both the temple building itself and its courts and colonnades. [35]
It was a dangerous thing
to speak of the destruction of the temple, or even to inquire about such an
event, for fear of the scribes and Pharisees.
[39]
There shall not be
left one stone upon another, that shall not be thrown
down. This foretells the entire demolition
of the buildings, a prophecy which was fulfilled when Titus took the city. Josephus says that it was the order of the
Roman commander that the temple should be spared; but that one of his soldiers,
"hurried on by a certain divine fury,” cast a fire-brand through one of
the golden windows, and started the flames which Titus by his utmost efforts
was unable to extinguish. The site, it
is said, was ploughed for the treasures buried in the ruins.45
Or: It is an expression denoting utter
destruction, but not to be interpreted with absolute literalness. [44]
The current temple
wall?: The
present wall has been rebuilt, probably on the foundation of the older one, and
the same stones were reused. These older
stones can be recognized by their character and marks. The prophecy was fulfilled, but the stones
are left, a witness to the accuracy of the narrative. [8]
In depth:
Could this be post-event pseudo-prediction falsely backdated into Jesus'
ministry [46]? It
is the common assertion of all unbelievers that the prophecy which follows has
been composed since what passes for its fulfillment. When Jesus was murdered, and a terrible fate
befell the guilty city, what more natural than to connect the two events? And how easily would a legend spring up that
the sufferer foretold the penalty?
But there is an obvious
and complete reply. The prediction is
too mysterious, its outlines are too obscure; and the ruin of Jerusalem is too
inexplicably complicated with the final visitation of the whole earth, to be
the issue of any vindictive imagination working with the history in view.
Now, if we are to think
of this great prophecy as a lurid reflection thrown back by later superstition
on the storm-clouds of the nation's fall, how shall we account for its solemn
and pensive mood, utterly free from vindictiveness, entirely suited to Jesus as
we think of Him? Not such is the manner
of resentful controversialists, eagerly tracing imaginary judgments. They are narrow, and sharp, and sour.
13:3 Translations
Weymouth: He was
sitting on the Mount of Olives opposite to the Temple, when Peter, James, John,
and Andrew, apart from the others asked Him,
WEB: As he sat
on the Mount of Olives opposite the temple, Peter, James, John, and Andrew
asked him privately,
Young’s: And as he is sitting at the mount of the Olives,
over-against the temple, Peter, and James, and John, and Andrew, were
questioning him by himself,
Conte (RC): And as he
sat at the Mount of Olives, opposite the temple, Peter, and James, and John,
and Andrew questioned him privately.
13:3 And as He sat upon the Mount of Olives over
against [opposite, NKJV] the temple. The summit of Olivet is directly opposite or
facing the temple area, and from it there is a fine view of Jerusalem. [8]
Peter and James and John. [These
three] were separated from the other apostles on two former occasions (5:37;
9:2), and on one subsequent occasion (14:33). [45]
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. [38]
asked Him privately. This
intimates that their question was asked apart from the other eight, the four
having gone to Him, as He sat to Himself, surveying immediately the scene
before Him; but we can hardly suppose that any of the number were excluded from
hearing their Lord's answer, so full of admonition for all. [45]
13:4 Translations
Weymouth: "Tell
us, When will these things be? and
what will be the sign when all these predictions are on the point of being
fulfilled?"
WEB: "Tell
us, when will these things be? What is the sign that these things are all about
to be fulfilled?"
Young’s: Tell us
when these things shall be? and what is the sign when
all these may be about to be fulfilled?'
Conte (RC): "Tell
us, when will these things be, and what will be the sign when all these things
will begin to be fulfilled?"
13:4 Tell
us, When shall these things be? A natural question, but one to which Jesus
does not reply directly, His answer being chiefly a warning against expecting
immediately the events which He predicted, and being deceived by false leaders
and events that are not signs of the end. [35]
and what shall be the sign. 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. [38]
when all these
things shall be fulfilled. Such a
hideous disaster could not spring out of nowhere, unannounced, with no
forewarning, could it? Working out of
that quite logical basis, they naturally want to know what would be the
indications that the time would be approaching.
The wording surely implies that they themselves already assumed that
they would see it occur. Else why press
for details? [rw]
13:5 Translations
Weymouth: So Jesus began
to say to them: "Take care that no one misleads you.
WEB: Jesus,
answering, began to tell them, "Be careful that no one leads you astray.
Young’s: And Jesus answering them, began to say, 'Take heed lest any
one may lead you astray,
Conte (RC): And Jesus,
answering, began to say to them: "See to it that no one leads you astray.
13:5 And Jesus
answering them began to say, Take heed lest
any man deceive you. So prone are all to be misled as to
the future and pre-eminently as to the signs of Christ's coming or the looked
for consummation of all things, that Jesus began this admonitory discourse by
setting forth what are not signs of the end. [45]
The false Christs who were to come, when
properly viewed, would furnish proof of the prophetical powers of Jesus and
thus confirm the faith of the disciples in Him.
[38]
13:6 Translations
Weymouth: Many will
come assuming my name and saying, 'I am He;' and they will mislead many.
WEB: For many
will come in my name, saying, 'I am he!' and will lead many astray.
Young’s: for many
shall come in my name, saying -- I am he, and many they shall lead astray;
Conte (RC): For many
will come in my name, saying, 'For I am he,' and they will lead many astray.
13:6 For many shall come in My name. Before the fall of Jerusalem, the land was
overrun with imposters, who sought to inflame religious zeal for political
purposes. “These were such men as
deceived the people under pretence of Divine inspiration, but were for procuring
innovations and changes of government; and these prevailed with the multitude
to act like madmen, and went before into the wilderness, as pretending that God
would show them there the signal of liberty" (Josephus, Wars,
2.13.4; see Acts 21:38 for an example).
The time of these pretenders, according to Josephus, was during the procuratorship of Felix (A.D. 53-60), and the trouble of
Paul at Jerusalem fell in the midst of the period of these excitements. [23]
saying, I am Christ. The
name may include both those who claimed to be the Messiah among the Jews and
those who claimed to be Christ (i.e., Jesus) returned again. [45]
Among those who came in
Christ's name, claiming, that is, the title which belonged to Him alone were Theudas (Acts 5:36) and Simon Magus (Acts 8:10). Such were Menander
and the Gnostics. [39]
and shall deceive many. It is possible to have a false Christ, and
yet not renounce the name of Christians or accept a pretender in His room or
stead. Whatever you
place in the room of Christ--in the theology of the heart--that is practically
and personally to you a false Christ.
[47]
13:7 Translations
Weymouth: But when you
hear of wars and rumours of wars, do not be alarmed:
come they must, but the End is not yet.
WEB: "When
you hear of wars and rumors of wars, don't be troubled. For
those must happen, but the end is not yet.
Young’s: and when
ye may hear of wars and reports of wars, be not troubled, for these behove to be, but the end is not yet;
Conte (RC): But when you
will have heard of wars and rumors of wars, you should not be afraid. For these things must be, but the end is not so soon.
13:7 And
when ye shall hear of wars wars and rumors of
wars. By the first word we may understand
those wars of which they had certain information; by the second, rumors of more
distant wars, whether real or not, including threatened outbreaks. The whole phrase includes every phase or
prospect of war likely to disquiet them.
[45]
There is no need to
point out special wars and rumors as the ones that He had in mind. It was a period of disturbance: four Roman emperors murdered in swift
succession and the world agitated by the changes; the Jews suffering in strifes and insurrections in various places; the Roman
power threatening more and more in Palestine and bringing home strong fear to
the Jews who dwelt there. [23]
rumors of wars. Such
are mentioned because they are often worse and more distressing than wars
themselves. [39]
be ye not troubled. Alarming
as they might be, what to have anxiety about hasn’t arrived yet. [rw]
but the end shall not be yet. Wars,
then, must not be looked upon as a sign of the end, whether we limit the
prophecy to the fall of Jerusalem or give it wider scope. And yet in spite of this caution, there has
been scarcely an age from the day these words were spoken till the present
time, when men have not prophesied the near approach of Christ's second coming
or of the end of the world because of great wars occurring in their own way. [45]
13:8 Translations
Weymouth: For nation will rise in arms against nation, and kingdom
against kingdom. There will be earthquakes in various places; there will be
famines. These miseries are but like the early pains of childbirth.
WEB: For
nation will rise against nation, and kingdom against kingdom. There will be
earthquakes in various places. There will be famines and troubles. These things
are the beginning of birth pains.
Young’s: for nation
shall rise against nation, and kingdom against kingdom, and there shall be
earthquakes in divers places, and there shall be famines and troubles;
beginnings of sorrows are these.
Conte (RC): For nation
will rise up against nation, and kingdom over kingdom,
and there shall be earthquakes in various places, and famines. These are but
the beginning of the sorrows.
13:8 For nation shall rise against nation, and kingdom against kingdom. Primarily,
national uprisings of the Jews; then, wars of races, political revolutions,
migrations, etc. Even the times
preceding the dissolution of the Roman Empire have not
exhausted this prediction. [11]
Alternate
interpretation: Alexander thinks it
difficult to find in contemporary history a state of things answerable to this
description before the downfall of Jerusalem, the local wars and disturbances
being, in his view, too insignificant to exhaust the terribly sublime
description. These "signs"
then preceded the destruction of Jerusalem, but realized on a larger scale they
are to herald the end of all things; compare, 1 Thessalonians 5:3; 2
Thessalonians 2:2. [8]
And there shall be
earthquakes in diverse [various, NKJV] places. The
following are some of the great earthquakes noted about that time: in Crete, about A.D. 51; in Phrygia, in 53;
in Laodicea, in 60; the Campania,
in 58; in Jerusalem, in 67; at Pompeii, in 63.
[8]
and there
shall be famines. Threatening massive death in
its own right. [rw]
and troubles. [These words] are omitted in
the best [Greek] text. Luke adds, "and pestilences." These are true signs; but they are preliminary
signs, not final. [23]
these are the beginnings of sorrows. Literally, "The beginning
of birth pangs are these."
Nor yet is the end of the birth pangs, not yet is the end of the
preliminary signs and sorrows. [23]
13:9 Translations
Weymouth: "You
yourselves must be on your guard. They will deliver you up to Sanhedrins; you will be brought into synagogues and cruelly
beaten; and you will stand before governors and kings for my sake, to be
witnesses to them for me.
WEB: But watch
yourselves, for they will deliver you up to councils. You will be beaten in
synagogues. You will stand before rulers and kings for my sake, for a testimony
to them.
Young’s: 'And take
ye heed to yourselves, for they shall deliver you up to sanhedrims,
and to synagogues, ye shall be beaten, and before governors and kings ye shall
be set for my sake, for a testimony to them;
Conte (RC): But see to
yourselves. For they will hand you over to councils, and in the synagogues you
will be beaten, and you shall stand before governors and kings because of me,
as a testimony for them.
13:9 But
take heed to [watch out for, NKJV]
yourselves. [This] is not a caution to keep out of danger
but a warning against thoughtless and unworthy actions. [23]
Alternate
interpretations: Be cautious that no
man deceive you; or take care of your lives, not to
run into unnecessary danger. [42]
The disciples were to
keep watch on themselves lest the temptations which are about to be named
should overcome them. [38]
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 and for a testimony
against them. "All this was exactly
accomplished; for Peter and John were called before the Sanhedrin (Acts 4:6-7);
James and Peter before Herod (Acts 12:2-3); and Paul before Nero, as well as
before the Roman governors, Gallio, Felix, and Festus
(Acts 18:12; 24:25-28)" (Doddridge).
[52]
councils. Jewish courts (as in Acts
4:5-6, 15). [35]
The council was the
local court attached to the synagogue, which had power in cases of religious
offense (cf. Matthew 5:22). [23]
in the synagogues ye shall be beaten.
The beating “in synagogues"
is illustrated in Acts 22:19 and 26:11, Saul of Tarsus having a hand in
the work--Thus far the persecution is Jewish, but the words that follow point
to similar testimony before Gentile authorities. [23]
"Of the Jews,"
says Paul (2 Corinthians 11:24), "five times received I forty stripes save
one": "thrice was I beaten with
rods." [8]
rulers. Gentile rulers, such as the governor of Roman
provinces (Acts 18:12). [35]
Compare Paul before
Felix and Festus (Acts 24, 25). [11]
kings. The
Roman tetrarchs are sometimes called kings.
Paul stood before Felix (Acts 24:10-22), Festus (Acts 25:1-11), Agrippa
(Acts 26:1-23), Nero (2 Timothy 4:16).
The general persecution of Christians in later times, under Nero, in
which Peter and Paul suffered martyrdom, may also be alluded to. [8]
for My sake. It
is not persecution, but persecution for Christ's sake that is predicted: a distinction with a difference which
fanatics fail to perceive. [11]
In depth:
The reason for the repetition of teaching in this section delivered on
another occasion to the disciples [38]. The predictions contained in verses 9-13
have an almost exact verbal parallel in Matthew 10:17-22, where all of them are
found except the one in verse 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.
13:10 Translations
Weymouth: But the
proclamation of the Good News must be carried to all the Gentiles before the
End comes.
WEB: The Good
News must first be preached to all the nations.
Young’s: and to all
the nations it behoveth first that the good news be
proclaimed.
Conte (RC): And the
Gospel must first be preached to all nations.
13:10 And the gospel must first be published [preached,
NKJV]. Jesus,
though expecting death, was also looking to the world-wide proclamation of the
gospel. The rejection of Him y the
nation and the overthrow of the temple meant, not the defeat of the kingdom of
God, but its establishment for all nations.
[44]
This preaching of the
gospel among all nations was necessary not only for the Gentiles but for the
Jews, who were scattered abroad, to give them a testimony and an opportunity. [19]
among all nations. This
word concerning all nations is a step toward the great command written in
Matthew 28:19. As to the fulfillment of
this prediction, we find Paul affirming that the gospel is already known in “all the world" (Colossians 1:6; cf. Romans 1:8). He says, again, that it is “preached to every
creature which is under heaven” (Colossians 1:23), and, as if in explicit
reference to this prediction, “made known to all nations for the obedience of
faith" (Romans 16:26). [23]
Paul reminds us (Romans
10:18), that “their sound is gone out into all lands and their words unto the
ends of the world." But even if we
regard these expressions as somewhat hyperbolic, it is unquestionable that
before the armies of Titus entered Jerusalem, the gospel had been published
through the principle parts and provinces of the then inhabited world. [39]
13:11 Translations
Weymouth: When however
they are marching you along under arrest, do not be anxious beforehand about
what you are to say, but speak what is given you when the time comes; for it
will not be you who speak, but the Holy Spirit.
WEB: When they
lead you away and deliver you up, don't be anxious beforehand, or premeditate
what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit.
Young’s: 'And when
they may lead you, delivering up, be not anxious beforehand what ye may speak,
nor premeditate, but whatever may be given to you in that hour, that speak ye,
for it is not ye who are speaking, but the Holy Spirit.
Conte (RC): And when
they have seized you and handed you over, do not consider in advance what to
say. But whatever will be given you in that hour, say that. For you will not be
speaking, but the Holy Spirit.
13:11 But when they shall lead you, and
deliver you up, take no thought [do not worry, NKJV] beforehand. The
command is not against reflection or suitable preparation, but against anxiety
about the defense that must be made before the tribunal. [23]
neither do ye premeditate what you will speak. The
Greek word rendered premeditate is the common phrase for committing to memory a
speech, as opposed to extempore speaking.
Compare Matthew 10:19-20, where the words occur as a portion of our
Lord's charge to His twelve apostles. [8]
but whatsoever shall be given you in that hour, that speak ye. Don’t
hold it back, don’t wonder whether to say it out loud. Divine power will be guiding you. [rw]
for it is not ye that speak, but the Holy GhostSpirit.
There could be no more explicit promise that they should be under an
infallible guidance. This was a most
desirable and gracious aid. They were
unknown, without power. They were unfit
of themselves to make the important statements of religion which were
requisite. But God gave them power, and
they spake with a wisdom, fearlessness, pungency, and
ability, which no other men have ever manifested--full proof that these
illiterate fishermen were under the influence of the Holy Ghost. [42]
The Apostles were
inspired men from the great day of Pentecost onwards. They were enabled by it to choose the truth
before error, to teach the simple facts of the Gospel, in many cases to do
miracles and utter prophecies and constantly to be the infallible guides of the
people. The gift of inspiration ceased
with them, or soon after their age. [25]
13:12 Translations
Weymouth: "Brother
will betray brother to be killed, and fathers will betray children; and
children will rise against their parents and have them put to death.
WEB: "Brother
will deliver up brother to death, and the father his
child. Children will rise up against parents, and cause them to be put to
death.
Young’s: 'And
brother shall deliver up brother to death, and father child, and children shall
rise up against parents, and shall put them to death,
Conte (RC): Then brother
will betray brother to death, and the father, a son; and children will rise up
against their parents and will bring about their death.
13:12 Now the brother shall betray the brother. i.e.,
report him as a Christian and enter complaint.
[23]
to death. The implication seems to be that he does so even
though he knows that death is probable or certain. To betray close kin is bad; to betray when you know
they are going to be killed is an evil many times worse. [rw]
and the
father the son and children shall rise up against their parents and shall cause
them to be put to death. Compare Matthew 10:34-37. [23]
This extreme can be the consequences of
loyalty to God. The fault, though, lies withn those who will not honor loyalty to God and on those
who believe it is proper to execute those whom they can not answer. [rw]
13:13 Translations
Weymouth: You will be
objects of universal hatred because you are called by my name, but those who
stand firm to the End will be saved.
WEB: You will
be hated by all men for my name's sake, but he who endures to the end, the same
will be saved.
Young’s: and ye
shall be hated by all because of my name, but he who hath endured to the end --
he shall be saved.
Conte (RC): And you will
be hated by all for the sake of my name. But whoever will have persevered unto
the end, the same will be saved.
13:13 And ye
shall be hated. Bad
men have been universally abhorred; but it was the Christianity of the early
disciples, not their errors or personal faults, which called forth this
hatred. Now, as then, the world often
hates most what it is forced to respect and even to admire. [11]
of [by, NKJV] all men. "All men” means great
numbers, perhaps the greater number.
Just as when we say, “The majority are doing anything,” we say, in popular language, “Everybody
does it." [39]
for My name's sake. It
was exactly for this that they did suffer. Tertullian
says, “We are tortured when we confess our crime, punished when we confess it,
and set free when we deny it; for the strife is about a Name." [23]
but he that shall endure unto the end the same shall
be saved. The reference is primarily, in this
case, to the destruction of Jerusalem.
But for the individual, “the end” is the day of his death; for the
Church, it is the advent of Christ, the end of all things. [11]
13:14 Translations
Weymouth: "As
soon, however, as you see the Abomination of Desolation standing where he ought
not" --let the reader observe these words--"then let those in Judaea escape to the hills;
WEB: But when
you see the abomination of desolation, spoken of by Daniel the prophet,
standing where it ought not (let the reader understand), then let those who are
in Judea flee to the mountains,
Young’s: 'And when
ye may see the abomination of the desolation, that was spoken
of by Daniel the prophet, standing where it ought not, (whoever is
reading let him understand), then those in Judea, let them flee to the
mountains;
Conte (RC): Then, when
you have seen the abomination of desolation, standing where it ought not to be,
let the reader understand: then let those who are in Judea flee to the
mountains.
13:14 But when ye shall see. He tells them how they may
secure their own safety. [8]
the abomination of desolation. The
phrase refers to “abominations, which shall be the desolator,” the coming of
which to the sanctuary (where the sacrifice is offered) is prophesied. Most of the Jews applied the original
prophecy to the desecration of the temple by Antiochus Epiphanes
(compare 1 Macc. 1:54), who set up there an idol
statue of Jupiter. Our Lord points to a
fulfillment, then future. The favorite
interpretation refers it to the Roman eagles, so hateful to the Jews, and
worshipped as idols by the soldiers, the standards of those who desolated the
temple. This is favored by the addition
in Luke's account (21:20): "but
when ye see Jerusalem compassed with armies."
Others refer it to some
desecration of the temple by the Jewish zealots under the pretence of defending
it, which occurred at the same time with the approach of the first Roman army
(under Cestius, A.D. 66) against Jerusalem. This makes Luke's account refer to an
external sign and those of Matthew and Mark to the internal sign, an
abomination committed by the Jews themselves, which should fill up the cup of
their iniquity. But it is not certain
that such a desecration by the zealots took place at that time, and the sign for
the flight (verse 16) was to be a definite and marked one. [11]
spoken of by Daniel the prophet. This phrase is omitted in many
manuscripts. It is found in Matthew,
however. The reference is generally held
to be Daniel 9:27, but Calvin stoutly disputes this,
and thinks it refers to Daniel 11:11. [8]
standing where it ought not. This
is less definite than “in the holy place” (Matthew). The near approach of the Roman army is
probably meant. The Roman eagles, rising
on the heights over against the temple, were the sign of the fall of the
city. In fact they stood on the Mount of
Olives, "the
holy place," in a higher Christian sense, where our Lord was now teaching
and whence He ascended. The other view
of internal desecration refers the phrase to the temple. [11]
(let him that readeth
understand). This is parenthetical, commonly read
as a remark of Jesus meaning, “Let him that readeth
the book of Daniel understand it, so as to make this application of his
language;” but it is better read as a remark of the evangelist meaning: "Let him that readeth
this forewarning from the Lord understand it, and be ready, when the sign
appears, to act upon the accompanying command."
During the progress of
these signs, until the last one should be seen, the Lord had commanded to His
disciples nothing but brave endurance; but the last sign was to be to them the
signal for flight. Therefore it was
especially important that this sign should be recognized and understood. [23]
Let them that be in Judaea. The geographic limitation argues that these
will be the ones most in danger—not necessarily exclusively, but still the most. [rw]
flee
to the mountains. But not to the mountains of Judaea, for those were already occupied by the Roman army,
but those further off, beyond Jordan. [39]
The Christians in Judea
accordingly fled to Pella over the mountains in Perea,
and were safe in all those days of horror. [11]
13:15 Translations
Weymouth: let him who
is on the roof not come down and enter the house to fetch anything out of it;
WEB: and let
him who is on the housetop not go down, nor enter in, to take anything out of
his house.
Young’s: and he
upon the house-top, let him not come down to the house, nor come in to take
anything out of his house;
Conte (RC): And let
whoever is on the rooftop not descend to the house,
nor enter so as to take anything from the house.
13:15 And let him that is on the housetop. The houses were flat-roofed, and Christians
might be on the roofs of their houses for prayer (Acts 10:9), for rest, or for
observation. In some cases there were
outside stairs, and the roofs of adjacent houses were sometimes connected, so
that the nearest way to flee might be across the roof of another house. [23]
not go down into the house. Extreme
haste is enjoined; and being hindered by motives of selfishness or convenience
is prohibited. [11]
The words mean that he
must flee suddenly, if he would save his life, even though he might lose his
goods. [39]
neither enter thein
to take any thing out of his house. It is not entrance into the
house, in itself, that is prohibited, but entering "to take anything
out." [45]
13:16 Translations
Weymouth: and let not
him who is in the field turn back to pick up his outer garment.
WEB: Let him
who is in the field not return back to take his cloak.
Young’s: and he who
is in the field, let him not turn to the things behind, to take up his garment.
Conte (RC): And let
whoever may be in the field not return to take his garment.
13:16 And let
him that is in the field not turn back again for to take up to take up his
garment [to get his clothes, NKJV].
This was the outer
garment. They who worked in the field
were accustomed to leave their cloak and their tunic at home; so that, half-stripped,
they might be more free to labour. Therefore our Lord warns them that in this
impending destruction, so suddenly would it come, they must be ready to fly
just as they were. It was the direction
given to Lot, “Escape for thy life; look not behind thee." [39]
13:17 Translations
Weymouth: And alas for
the women who at that time are with child or have infants!
WEB: But woe
to those who are with child and to those who nurse babies in those days!
Young’s: 'And woe
to those with child, and to those giving suck, in those days;
Conte (RC): But woe to
those who are pregnant or nursing in those days.
13:17 But woe
to them that are with child. These
words express strong pity for those mothers, whose situation would prevent
their fleeing from the dread calamity, when they saw the signs of its approach. [45]
For an adult to get away unnoticed would be difficult; trying to bring
a worried, upset, and even terrified child would make the task infinitely more
difficult. [rw]
And to them that give suck in those days! Hard
enough with young children; having a nursing child would escalate the risk vastly
higher: will a baby stay quiet while
people are searching nearby and will kill whoever they find? [rw]
13:18 Translations
Weymouth: "But
pray that it may not come in the winter.
WEB: Pray that
your flight won't be in the winter.
Young’s: and pray
ye that your flight may not be in winter,
Conte (RC): Truly, pray
that these things may not happen in winter.
13:18 And pray ye. Although the calamity was revealed to them
as sure to come, and they need not pray for its aversion, they might pray and
should pray as to what was not declared, that there should not be added
the aggravation of sufferings from a “flight in the winter," "neither on the Sabbath day” (Matthew
24:20), since it would be a trial to be compelled to break the letter of the
law. [45]
that your
flight be not in the winter. Our
Lord specifies the winter because at that season, on account of the cold and
snow, flight would be attended with special difficulty and hardship, and would
be almost impossible for the aged and infirm.
[39]
The sign given by the
Lord for the flight--the [surrounding] of the city by the Romans, and the panic
that caused their sudden withdrawal--occurred on Tuesday in October. Hence the flight was neither in the winter
nor on the Sabbath day. [49]
13:19 Translations
Weymouth: For those
will be times of suffering the like of which has never been from the first
creation of God's world until now, and assuredly never will be again;
WEB: For in
those days there will be oppression, such as there has not been the like from
the beginning of the creation which God created until now, and never will be.
Young’s: for those
days shall be tribulation, such as hath not been from the beginning of the
creation that God created, till now, and may not be;
Conte (RC): For those
days shall have such tribulations as have not been since the beginning of the
creation that God founded, even until now, and shall not be.
13:19 For in
those days shall be affliction [tribulation, NKJV], such as was not been from
the beginning of the creation which God created unto this time. The
sufferings of the Jewish nation in the siege of A.D. 70 were terrible beyond
belief. [35]
Josephus declares of the
calamities attending the fall of Jerusalem, in almost the words of this
prophecy: "the misfortunes of all
men, from the beginning of the world, if they be compared to those of
the Jews, are not so terrible as theirs were," "nor did any age ever
produce a generation more fruitful in wickedness, from the beginning of the
world." [8]
The siege began at the
time of the Passover feast, when the city was crowded. Internal dissensions combined with the
scarcity of food to multiply the horrors.
One woman of rank, named Mary, killed and roasted her own babe (cf.
Deuteronomy 28:53, 56-57), and was discovered only by those who sought to rob
her of food; yet even they shrank back at the sight. The resistance to the Romans was fanatical, despite
the bloody discord within the city. When
at last it was successfully stormed by Titus, the rage of the Roman soldiers,
raised to the utmost by the stubborn resistance, was permitted to wreak itself
unchecked upon the inhabitants. The
sword made the whole city run with blood; while crucifixions by way of jest
were very frequent. Eleven hundred
thousand persons perished; the remainder were sold into slavery or distributed
throughout the Roman provinces to be destroyed by wild beasts. [11]
neither shall
be. Except,
of course, in the case now mentioned.
[23]
13:20 Translations
Weymouth: and but for
the fact that the Lord has cut short those days, no one would escape; but for
the sake of His own People whom He has chosen for Himself He has cut short the
days.
WEB: Unless
the Lord had shortened the days, no flesh would have been saved; but for the
sake of the chosen ones, whom he picked out, he shortened the days.
Young’s: and if the
Lord did not shorten the days, no flesh had been saved; but because of the
chosen, whom He did choose to Himself, He did shorten the days.
Conte (RC): And unless
the Lord had shortened the days, no flesh would be saved. But, for the sake of
the elect, whom he has chosen, he has shortened the days.
13:20 And
except that the Lord had shortened those days. Unless God had limited the period of disaster. [35]
no flesh should be [would be, NKJV]
saved. Such destruction of life as that of
the six month's siege, had it continued much longer, would have left none for captivity
and no inhabitants in the land. As the
Christians had escaped from the region of danger, they are probably not
included in the scope of this language. [45]
but for the elect's sake, whom He hath
chosen, He hath shortened the days. Here, the believers in
Christ who are concerned in these troubles--i.e., the Jewish Christians. [23]
In depth:
Ways in which the length of the siege of Jerusalem was shortened [11]. Various
causes did combine to shorten the siege of Jerusalem so that the Christians
in the neighboring place of refuge were not so much exposed. These causes were:
(1) Herod Agrippa had begun to fortify the walls
of Jerusalem against any attack, but was stopped by orders from Claudius about
A.D. 42 or 43.
(2) The Jews, being divided into factions, had
totally neglected any preparations against the siege.
(3) The magazines of corn and provision were just
burned before the arrival of Titus.
(4) Titus arrived suddenly and the Jews
voluntarily abandoned parts of the fortification.
(5) Titus himself confessed that he owed his
victory to God, who took the fortifications of the Jews.
(6) It was not the original intention to storm
the place, but events at Rome made it necessary that Titus should hasten back
and he therefore adopted this method of shortening the siege.
13:21 Translations
Weymouth: "At that
time if any one says to you, 'See, here is the Christ!' or 'See, He is there!'
do not believe it.
WEB: Then if
anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe
it.
Young’s: And then, if any may say to you, Lo, here is the Christ, or,
Lo, there, ye may not believe;
Conte (RC): And then, if
anyone will have said to you: 'Behold, here is the Christ. Behold, in that
place.' Do not believe it.
13:21 And then
if any man shall say to you, Lo, here is Christ; or, lo, He is there. Not even then are they to expect the
Christ to return. Anyone who announces
His return is a false prophet announcing a false Christ. [44]
believe him
not. For there was to be no visible appearance of the Son of Man in
connection with the downfall of Jerusalem. [45]
13:22 Translations
Weymouth: For there
will rise up false Christs and false prophets,
displaying signs and prodigies with a view to lead astray--if indeed that were
possible--even God's own People.
WEB: For there
will arise false christs and
false prophets, and will show signs and wonders, that they may lead astray, if
possible, even the chosen ones.
Young’s: for there
shall rise false Christs and false prophets, and they
shall give signs and wonders, to seduce, if possible, also the chosen;
Conte (RC): For false Christs and false prophets will rise up, and they will
present signs and wonders, so as to lead astray, if it were possible, even the
elect.
13:22 For false Christs and
false prophets shall rise. Josephus mentions one
Simon of Gerasa, who, pretending to be a deliverer of
the people from the Romans, gathered around him a crowd of followers, and
gained admission into Jerusalem, and harassed the Jews. In like manner, Eleazar
and John, leaders of the Zealots, gained admission into the holy place, under
pretence of defending the city, but really that they might plunder it. [39]
and shall shew signs and wonders. If
we interpret literally, taking the word "show” in its ordinary sense, this
will mean that these impostors will actually perform miracles. But so great is the improbability that such
power would be given to deceivers for the purpose of deception, that it is
better to understand this language a describing what they would profess
to do. Of such Paul speaks as coming
“with all power and signs and lying wonders, and with all deceivableness of
unrighteousness” (2 Thessalonians 2:9-10). [45]
to seduce [deceive, NKJV]. Every
age has produced its crop of such deceivers.
Sometimes the idiosyncrasies in them which show themselves in lying
wonders are the results of self-delusion; but still oftener they are deliberate
attempts made for the purpose of imposing on the unwary. Sometimes they are a combination of
both. In the cases to which our Lord
refers there is evidently an intent to lead astray,
although it may have had its origin in self-deceit. The words of St. Jerome may well be
remembered here, “If any would persuade you that Christ is to be found in the
wilderness of unbelief or skeptical philosophy, or in the secret chambers of
heresy, believe them not." [39]
if it were possible, even the elect. Whether or
not successful in this, Christ leaves an open question for the future to
decide. [10]
Alternate (and far
less likely) interpretation:
Equivalent to a positive declaration that it is not possible, i.e., to
lead them away from Christ after an imposter. [45]
13:23 Translations
Weymouth: But as for
yourselves, be on your guard: I have forewarned you of everything.
WEB: But you
watch. "Behold, I have told you all things beforehand.
Young’s: and ye,
take heed; lo, I have foretold you all things.
Conte (RC): Therefore,
you must take heed. Behold, I have foretold all to you.
13:23 But take
ye heed. Implying that these
predictions would have a fulfillment in their day. [8]
behold, I have foretold you all things. He
affirmed that He had told them enough so that they could know whenever the day
was approaching (Hebrews 10:25). The
first question (verse 4), "When shall these things be?" has not yet
been answered; but the second, "What shall be the sign when all these
things shall be fulfilled?" has been answered. [23]
13:24 Translations
Weymouth: "At that
time, however, after that distress, the sun will be darkened and the moon will
not shed her light;
WEB: But in
those days, after that oppression, the sun will be darkened, the moon will not
give its light,
Young’s: 'But in
those days, after that tribulation, the sun shall be darkened, and the moon
shall not give her light,
Conte (RC): But in those
days, after that tribulation, the sun will be darkened, and the moon will not
give her splendor.
13:24 But in those days. No hearer of this language
would think of any time but that next following the tribulation of Jerusalem
described. If our Lord referred to any
other period, there must have been a large omission of important matter before
these words in Mark's report, or else there must have been some unrecorded
emphasis or gesture that would give to His words the meaning. But it is artificial and arbitrary to suppose
such an unrecorded element in our Lord's discourse. Mark can scarcely have understood Him to
point away to some new and distinct period without indicating it in His words. [23]
after that tribulation. Verses 24-27 speak of the awful
disasters to the nation which will follow the overthrow of the city, and of the
coming of Christ in power. The language
is highly figurative, closely resembling that which the prophets often used to
describe similar events. On verses 24-25
see Isaiah 13:10; 34:4; Ezekiel 32:7, 8; Amos 8:9. On verse 26 see especially Daniel 7:13. [35]
the sun shall be darkened, and the moon shall not give her
light. Those who limit the application of the
discourse to the fall of Jerusalem and events immediately connected therewith
explain the expressions of this verse and the following figuratively, of
political changes and revolutions. Yet
they fail to find anything of such external grandeur or of such great moral
force as is commensurate with the strong language here used. [45]
In depth:
Expect conceptual fulfillment not literal [23]? In English
prose this language would describe not only astronomical wonders, but astronomical
impossibilities; but not so in Hebrew prophecy, to which the hearers would
instantly perceive that our Lord was alluding.
The imagery of these verses is the familiar prophetic imagery of
destruction, especially of national destruction. Readers trained in modern science find it
puzzling and inexplicable: but
hearers trained in the language of
prophecy would instantly perceive that it was the imagery of national overthrow, the
extinguishing of the luminaries of heaven
corresponding well with the destruction of all that is great and
glorious in national life. Such hearers would never think of looking for
the fulfillment of this prediction in the realm of physical nature; they would
understand our Lord to say that Jerusalem and the Jewish nation must follow in
the way of Babylon, Egypt, and Idumaea, and be
utterly destroyed.
Hence it is not
necessary or possible to point out what calamities corresponded to each
symbolic prediction. Such predictions
were never intended for literal fulfillment, for the simple reason that they
are incapable of it. Plumtre's
remark is true: "Our Lord speaks
here in language as essentially apocalyptic as that of St. John (Revelation
8:12) and it lies in the very nature of such language that it precludes
a literal interpretation."
13:25 Translations
Weymouth: the stars
will be seen falling from the firmament, and the
forces which are in the heavens will be disordered and disturbed.
WEB: the stars
will be falling from the sky, and the powers that are in the heavens will be
shaken.
Young’s: and the
stars of the heaven shall be falling, and the powers that are in the heavens
shall be shaken.
Conte (RC): And the
stars of heaven will be falling down, and the powers that are in heaven will be
moved.
13:25 And the
stars of heaven shall fall, and the powers that are in heaven will be shaken. By
some understood to mean the heavenly host (or forces), an expression applied
elsewhere both to the heavenly bodies and to angels. Others, with less probability, attach to it
the abstract sense of physical forces, or the powers of nature, those
mysterious influences by which the celestial motions and phenomena are caused
and regulated. [3]
If applied in a then temporal contemporary setting, it would mean that
the political/military “stars” that ruled everything would fail and the forces
(“powers”) that normally governed them would falter. Think of the Year of Four Emperors that threw
the Roman Empire into chaos. [rw]
13:26 Translations
Weymouth: And then will
they see the Son of Man coming in clouds with great power and glory.
WEB: Then they
will see the Son of Man coming in clouds with great power and glory.
Young’s: 'And then
they shall see the Son of Man coming in clouds with much power and glory,
Conte (RC): And then
they shall see the Son of man arriving on the clouds, with great power and
glory.
13:26 And then
shall they see. Against the figurative sense of this verse
may be urged the import of this phrase, but it may be a sufficient reply that
in this grand poetic scene, as in the prophetic visions, everything is
represented as visible, all the commotions of the heavenly bodies and earthly
elements, although they represent to a great extent social and moral changes. [45]
the Son of Man coming in the clouds
with great power and glory. The impending event [verses 24-25] is,
in its relations with the future, the coming of the Son of Man. But this coming cannot be conceived of as an
instantaneous event. It did not consist
in the destruction of Jerusalem. In no
sense was it an event universally recognizable by men and estimated by them at
its true importance. No great movement
of the kingdom of God has been so recognized and estimated. "The kingdom of God
cometh not with observation."
The "coming” of which Jesus spoke was the placing of His new
kingdom in the world free from all restraints and hindrances of the old
dispensation. After the fall of
Jerusalem, which was the fall of the old dispensation, the world was open and
free to the spiritual kingdom of Christ, and His spiritual powers had the field
to themselves, uncontradicted by any opposing system
that claimed to represent the same God. [23]
Alternate
interpretations: [This occurs]
either at the calamities attending the fall of Jerusalem, if the figurative
view of verse 24 is accepted; or near the end of the world, if the literal view
be taken. [8]
in the clouds. So the angels said to the apostles at the
Ascension (Acts 1:11); and Daniel foresaw Him coming with the clouds of heaven
(Daniel 7:13-14). [8]
13:27 Translations
Weymouth: Then He will
send forth the angels and gather together His chosen People from north, south,
east and west, from the remotest parts of the earth and the sky.
WEB: Then he
will send out his angels, and will gather together his chosen ones from the
four winds, from the ends of the earth to the ends of the sky.
Young’s: and then
he shall send his messengers, and gather together his chosen from the four
winds, from the end of the earth unto the end of heaven.
Conte (RC): And then he
will send his Angels, and gather together his elect, from the four winds, from
the limits of the earth, to the limits of heaven.
13:27 And then
shall He send His angels. The
word “angels” commonly designates those heavenly beings who appear as
attendants of Jehovah in the manifestations of His presence and are ministering
spirits to His people (Hebrews 1:14); but sometimes, especially in poetic or
prophetic language, it includes all messengers (which is the meaning of
“angels") and all forms of agencies proceeding from Himself, through which
God accomplishes His purposes. The
latter sense, of course, embraces “angels” in the restricted sense. [45]
The consequence of this
coming [of Christ, vs. 26] is to be the gathering of His chosen into His
kingdom. "His angels” are not
necessarily one class of beings alone, as Gabriel and Michael: they may be His messengers of every
kind, human and superhuman, “ministers of His, that do His pleasure." John the Baptist is the "angel” of Mal.
3:1. Matthew adds that they shall be
sent out, not "with a great sound of trumpet," which language we owe
to the translators, but "with a great trumpet,” which must certainly be
understood and the symbol of proclamation.
The mention of the trumpet and the gathering of His people together
would promptly remind the hearers of the Septuagint of Isaiah 27:12-13;
Zechariah 2:6; Deuteronomy 30:4. In all
these passages the gathering of God's people to Him is spoken of, and all in
this world.
and shall gather together His elect. The prediction seems to be that by means of
their proclamation the messengers of Christ shall gather His elect into the
kingdom that He has now founded on the ruins of Judaism. (Observe the close resemblance of Revelation
14:6-7). [23]
from the four winds, from the uttermost
[farthest, NKJV] part of heaven. The field from which His chosen are to
be gathered shall be world-wide, now that Jerusalem, with its Jewish
restrictions is gone. [23]
13:28 Translations
Weymouth: "Learn
from the fig-tree the lesson it teaches. As soon as its branch has become soft
and it is bursting into leaf, you know that summer is near
WEB: "Now
from the fig tree, learn this parable. When the branch has now become tender,
and puts forth its leaves, you know that the summer is near;
Young’s: 'And from
the fig-tree learn ye the simile: when the branch may
already become tender, and may put forth the leaves, ye know that nigh is the
summer;
Conte (RC): Now from the
fig tree discern a parable. When its branch becomes tender and the foliage has
been formed, you know that summer is very near.
13:28 Now
learn a parable of [from, NKJV] the fig tree. The
thought is parabolically set forth: "Learn the nearness of the great event
as you learn the nearness of the summer from the opening foliage of the fig
tree." On the morning of the
previous day they had seen a fig tree in leaf just there on the Mount of Olives
(Mark 11:13). [23]
when her branch is yet tender, and putteth forth leaves, ye know that summer is near. One of our Lord's numerous appeals, not only
to the processes of nature, but to the business and experience of common life,
to illustrate moral truth. [3]
13:29 Translations
Weymouth: So also do
you, when you see these things happening, be sure that He is near, at your very
door.
WEB: even so
you also, when you see these things coming to pass, know that it is near, at
the doors.
Young’s: so ye,
also, when these ye may see coming to pass, ye know that it is nigh, at the
doors.
Conte (RC): So also,
when you will have seen these things happen, know that it is very near, even at
the doors.
13:29 So ye in
like manner, when ye shall see. They themselves, the
first hearers, therefore, were to expect to see them. [23]
these things come to pass. i.e., these that have been specified as signs. [23]
know that it is nigh, even at the
doors. The subject of “is nigh [near]"
is indeterminate. Some translate “He
is near” and some “it is nigh."
The phrase "at the doors” favors the former, since a person
rather than an event, is said to be t the doors. Similar language occurs in James 5:9: "Behold, the Judge standeth
before the door." As the fig leaves
assured them of the approach of summer, so these signs were to certify the
disciples that Christ was “at the doors” ready to enter in His “coming." [23]
13:30 Translations
Weymouth: I tell you in
solemn truth that the present generation will certainly not pass away without
all these things having first taken place.
WEB: Most
certainly I say to you, this generation will not pass away until all these
things happen.
Young’s: Verily I
say to you, that this generation may not pass away till all these things may
come to pass;
Conte (RC): Amen I say
to you, that this lineage shall not pass away, until all these things have
happened.
13:30 Verily I say unto you, that this generation shall not pass. i.e., the men now living. That this is
the natural sense of the word genea, "generation,” all admit; but from the
idea that there was no true fulfillment of this prediction within the
generation then living, it has been supposed that some other meaning must be
found for the word here. Some have made
it mean, “The human race shall not cease to exist till all these things are
done"--an interpretation that condemns itself; others, “This class of
people"--namely, the elect or the believers on Christ, the class that has
just been mentioned; others, very numerous, “This nation, the Jewish people,
shall not cease to exist as a separate race till all these things are
done." But this is an unnatural
use of the word, which has no valid support in Greek usage, only approximate
parallels having been found, and which nothing but perplexity would ever have
suggested here.
Others, recognizing a partial
fulfillment in that generation, but only an incomplete and suggestive one, try
to find a second application in the future—an interpretation that can scarcely
be so stated in brief as to do justice to the intention of those who hold it.
Others seek to confine
the application to “that” generation (not “this") which shall be
living at the second advent.
All these are attempts
to escape the difficulty, but they introduce a greater difficulty than they
avoid: they destroy the naturalness
and intelligibility of our Saviour's speech. There is no way to deal justly with the
passage but to give the words their natural sense. It is never necessary to adapt the language
of our Lord to our systems of interpretation.
It rather becomes us to adapt our systems to His language. [23]
till all these
things be done. So far at least, the prophecy is looking at
short-term events. The nearness language
is qualified by the events happening in “this generation,” arguing that
it should not be taken in any other sense.
The shift from short to far distant events begins in the next verse,
which contrasts the destruction of the temple (with the signs that would show
it was coming closer and thereby its approach is knowable) with the bodily return of Jesus whose timing
knows “neither the Son, but the Father” alone (13:32) and which disciples would
“know not when the time is” (13:33)—in profound contrast to the death
kneel on the Temple. [rw]
13:31 Translations
Weymouth: Earth and sky
will pass away, but it is certain that my words will not pass away.
WEB: Heaven
and earth will pass away, but my words will not pass away.
Young’s: the heaven
and the earth shall pass away, but my words shall not pass away.
Conte (RC): Heaven and
earth shall pass away, but my word shall not pass away.
13:31 Heaven and earth shall pass away. Here is a distinct prediction that the
present structure of the universe will pass away; that is, that it will be
changed, that it will perish, as far as its present state and condition are
concerned; but only that it may be refashioned in a more beautiful form. "We look for new heavens and a
new earth, wherein dwelleth righteousness” (2 Peter
3:13). [39]
but My words shall not pass away. Not
merely the words He had just uttered respecting Jerusalem, but all His
other words--all the revelation of God, all the words of Him who is the
Truth. [39]
This utterance, He says,
like all His utterances, is more to be trusted than the order of nature. That order is changeable and will
ultimately be changed, but His words are of unchangeable validity. It is not so much the everlasting duration of
His doctrine that is here asserted as the absolute certainty of His
predictions: "What I say will be
found true, more surely than heaven and earth shall stand." (Cf. Isaiah 51:6; 54:9-10; Jeremiah 31:35-37;
Psalms 102:24-27; Hebrews 1:10-12). [23]
13:32 Translations
Weymouth: "But as
to that day or the exact time no one knows--not even the angels in Heaven, nor
the Son, but the Father alone.
WEB: But of
that day or that hour no one knows, not even the angels in heaven, nor the Son,
but only the Father.
Young’s: 'And
concerning that day and the hour no one hath known -- not even the messengers
who are in the heaven, not even the Son -- except the Father.
Conte (RC): But
concerning that day or hour, no one knows, neither the
Angels in heaven, nor the Son, but only the Father.
13:32 But of that day and 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. [38]
knoweth no man, no, not the
angels which are in heaven. [This] 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. [38]
neither the Son, but the Father. It
is plainly affirmed that Christ did not know the day and hour of His future
coming. The explanations that Christ did
not know this “officially: or the
sense: did not choose to tell the
disciples, are make-shifts. This seems
to be a voluntary self-humiliation in knowledge, a part of Christ's emptying
of Himself (Philippians 2:8). Christ
could, of course, not lay aside in the incarnation, the metaphysical attributes
of His divine nature, such as eternity, but He could, be an act of His will,
limit His attributes of power and His knowledge and refrain from their use as
far as it was necessary. His voluntarily
not knowing, or “sacred unwillingness to know,” the day of
judgment during the days of His flesh, is a warning against
chronological curiosity and mathematical calculation in the exposition of
Scripture prophecy. [11]
Or: He who as Son of God possesses with the
Father and the Holy Spirit the Divine attribute of omniscience, condescended as
Son of Man to acquire during His earthly life only such installments of
knowledge (Luke 2:52) as were consistent with a creaturely form of existence
(Philippians 2:6-7). The knowledge of
the time of the Last Advent being wholly unnecessary to the Church,
was not communicated to Him, its Head.
The main thing to remember as to this limitation is that it was voluntary
on our Lord's part--a self-emptying for the purposes of His mission to
our fallen race. [10]
13:33 Translations
Weymouth: Take care, be
on the alert, and pray; for you do not know when it will happen.
WEB: Watch,
keep alert, and pray; for you don't know when the time is.
Young’s: Take heed,
watch and pray, for ye have not known when the time is;
Conte (RC): Take heed,
be vigilant, and pray. For you do not know when the time may be.
13:33 Take ye heed. Be
upon your guard. [3]
watch. Watch, in both [the English and Greek]
languages originally means to be awake, not to sleep, but with the accessory
notion, which has now become the principal, of being on one's guard or looking
out for danger. [3]
and pray. Implying, as in verse 18, that neither
watchfulness nor caution is sufficient to avert the danger here in question
without a special divine interposition, and that this can only be obtained by
asking. [3]
for ye know not when the time is. Not, be always expecting what will come
unexpectedly, nor be seeking to know what cannot be known, but be always in the
state of readiness, because of the uncertainty.
[11]
13:34 Translations
Weymouth: It is like a
man living abroad who has left his house, and given the management to his
servants--to each one his special duty--and has ordered the porter to keep
awake.
WEB: "It
is like a man, traveling to another country, having left his house, and given
authority to his servants, and to each one his work, and also commanded the
doorkeeper to keep watch.
Young’s: as a man
who is gone abroad, having left his house, and given to his servants the
authority, and to each one his work, did command also the porter that he may
watch;
Conte (RC): It is like a
man who, setting out on a sojourn, left behind his house, and gave his servants
authority over every work, and instructed the doorkeeper to stand watch.
13:34 For the Son of man is as 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, 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. [38]
who left his
house, and gave authority to his servants, and to every man his work. So that the authority with which they were
collectively entrusted was not to exempt them individually from the necessity
of work or labour.
[3]
and commanded the porter [doorkeeper, NKJV] to watch. It
is implied that he bids him be vigilant, because it is uncertain or unknown
when he himself will return. Thus, Jesus
compares the present exhortation to the parting warning of the householder. [23]
13:35 Translations
Weymouth: Be wakeful
therefore, for you know not when the master of the house is coming--in the
evening, at midnight, at cock-crow, or at dawn.
WEB: Watch
therefore, for you don't know when the lord of the house is coming, whether at
evening, or at midnight, or when the rooster crows, or in the morning;
Young’s: watch ye,
therefore, for ye have not known when the lord of the house doth come, at even,
or at midnight, or at cock-crowing, or at the morning;
Conte (RC): Therefore,
be vigilant, for you do not know when the lord of the house may arrive: in the
evening, or in the middle of the night, or at first light, or in the morning.
13:35 Watch ye therefore: for ye know not when the master of the house
cometh. In the temple the priest whose duty it was to
superintend the night sentinels of the Levitical
guard, might at any moment knock at the door and demand entrance. "He came suddenly and unexpectedly, no
one knew when. The Rabbis use almost the
very words in which Scripture describes the unexpected coming of the Master,
when they say, Sometimes he came at the cockcrowing,
sometimes a little earlier, sometimes a little later. He came and knocked, and they opened to
him." Mishnah,
Tamid, i. 1, 2,
quoted in Edersheim's The Temple and Its Services. [8]
at even, or at midnight, or at the cockcrowing, or in the
morning. He may come
in any of the four watches of the night.
In the four watches of the night there is no allusion to four periods of
history, or to times of greater or less spiritual darkness. This was simply a vivid picture of the
responsibility that would be upon the disciples after the departure of their
Master. [23]
13:36 Translations
Weymouth: Beware lest
He should arrive unexpectedly and find you asleep.
WEB: lest
coming suddenly he might find you sleeping.
Young’s: lest,
having come suddenly, he may find you sleeping;
Conte (RC): Otherwise,
when he will have arrived unexpectedly, he may find you sleeping.
13:36 Lest,
coming suddenly, he 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 and 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. [38]
sleeping. i.e., remiss in duty, inattentive to His commands, in a state of
negligence. [24]
"During the night
the 'captain of the temple' made his rounds.
On his approach the guards had to rise and salute him in a particular
manner. Any guard found asleep when on
duty was beaten, or his garments were set on fire—a punishment, as we know,
actually awarded."--Edersheim. [8]
13:37 Translations
Weymouth: Moreover,
what I say to you I say to all--Be wakeful!"
WEB: What I
tell you, I tell all: Watch."
Young’s: and what I
say to you, I say to all, Watch.'
Conte (RC): But what I
say to you, I say to all: Be vigilant."
13:37 And what
I say unto I say unto all 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. [38]
Watch! The apostles, who alone hard the charge, were
to communicate it to all, a fact which shows that we must not limit the
discourse to one age or to one event.
Its great practical design, summed up in this closing word, Watch!,
was for all. The reason for
watchfulness, as given by Luke (21:36), is "that ye may be accounted
worthy to escape all those things that shall come to pass, and to stand
before the Son of Man." To
them, in every age, who are ready for the coming of their Lord, watching and
praying, there shall be escape from every calamity, even the final judgment
upon His enemies; and over death itself.
[45]