Mark 13
DorrisMark 13:1-4
- OF THE
We approach this chapter sensitive of the fact that it is one of the most important, and yet difficult chapters to understand in the New Testament. In it we have a remarkable prophetic discourse by our Lord which has been variously explained by intelligent and well informed men. We therefore approach it cautiously and prayerfully.
1 And as he went forth out of the temple,–Jesus, having closed his teaching to the people in the temple, leaves it, and continues teaching his disciples privately. Matthew (Matthew 24:1) says: “Jesus went out from the temple.” It was his final departure, late in the evening of Tuesday, April 12, that day of wonderful endurance, of continued intellectual labor and conflict, of grand revelations and overwhelming denunciation, of which the evangelists have given us fuller accounts than any other day in his life, unless it be that of his crucifixion. It is not merely a local and temporary departure from the temple that is meant. As the Lord of the temple, the temple had rejected him, in the person of those who had legal authority in it. That was the fall of the temple; and it was then decided that it was no more than a den of robbers, in which all–the Messiah, and the Spirit, and the hope of the Gentiles, and the blessing of Israel–were, as it were murdered. He takes farewell of the temple; and from that time forward it became no better than a hall of desolation, a dreary and forsaken ruin.
Sad the day for us when Jesus leaves our temple, and his voice is no longer heard pleading in our souls. He goes not until our continued rejection drives him forth. He cleansed the temple of its physical desecraters, but he could not then cleanse it of spiritual wickedness, for the reason those in authority would not repent and turn to God.
one of his disciples saith unto him,–Matthew says generally, “his disciples.” Luke is still more indefinite, “some.” We know not who he was, and it is useless to conjecture.
Teacher, behold, what manner of stones and what manner of buildings!–The disciples who were probably, for the most part, from Galilee, and unaccustomed to behold such magnificent architecture as the temple, with its splendid decorations and walls of stone of such great size, began to admire them very much and to call the attention of Christ to all this magnificence. Well might he thus explain in regard to the building which Tacitus declared one of the wonders of the world. Fifty years before, Herod had begun the great work of its construction, and for forty-six years the work of rebuilding the temple of Zerubbabel, on plans of surpassing grandeur, went on.
2 And Jesus said unto him, Seest thou these great buildings?–Do your eyes gloat upon them? Do they fill you with wonder and admiration? Do they seem to be eternal?
there shall not be left here one stone upon another, which shall not be thrown down.–Utter destruction should come upon the magnificent temple. A most remarkable prophecy, uttered in a time of profound peace, when nobody dreamed of the possibility of the destruction of such a magnificent work of art and sanctuary of religion as the temple at Jerusalem; a prophecy literally fulfilled forty years after its utterance, fulfilled by Jewish fanatics and Roman soldiers in express violation of Titus, one of the most humane of the Roman emperors, who wished to save it.
3 And as he sat on the mount of Olives over against the temple,–Jesus and the disciples had either left the temple by the great gate of Shushan on the east, from which they could go directly down into the valley of the Kidron, which is most likely, or through some other gate, perhaps on the north, into the city. Then through the city and out by one of its gates, to the Kidron. Crossing the brook, they had climbed the Mount of Olives on one of the more direct roads across it, leading to Bethany, and, coming to one of the many knolls, from which, while resting, the whole splendid extent of the temple enclosure, two hundred feet below, could be seen, had sat down to rest.
Peter and James and John and Andrew asked him privately, –Jesus had just told them that one day all this grandeur should be destroyed. This saying made a deep impression upon their minds, and when they had reached the brow of Olivet, from which they had a splendid view of the city and temple, these disciples asked him to tell them when this destruction should take place, and what should be the sign of his coming, and of the end of the world. (Matthew 24:5.)
4 Tell us, when shall these things be?–The great drama of destruction of which he had spoken as they were coming out of the temple.
and what shall be the sign when these things are all about to be accomplished?–For their own personal safety, as well as their usefulness during the interviews, the disciples wished to know how to judge of these times. In Mark the two questions seem to refer to the same “things,” although the addition of “all” in the second is a widening of thought. But Matthew (Matthew 24:3) makes the matter clear by giving the second question more definitely, “and what shall be the sign of thy coming, and of the end of the world?” They wanted to know the evidence that he was coming, and by what token they could know that he was coming. There has always been a yearning of the human heart to know the answer to these questions. We yearn now to know of the end of the world, even as his disciples. But we must not seek to be wise above what is written.
There are three questions here according to Matthew (1) “When shall these things be?” (2) “What shall be the sign of thy coming” and (3) “of the end of the world”? To these questions Jesus replies, not by noticing them distinctly, but by intermingling the descriptions of the destruction of Jerusalem and of the end of the world, so that it is sometimes difficult to tell to what particular subject his remarks apply. In the study of prophecy, here or elsewhere in God’s book, we should seek the guidance of Jesus, and he sure not to go beyond that which is written. (Luke 24:15-27; Luke 24:45; 2 Peter 1:19; Revelation 1:3.)
Mark 13:5-8
- FALSE CHRISTS, WARS,
, AND FAMINES
(Matthew 24:4-8; Luke 21:8-11)
5 And Jesus began to say unto them, Take heed that no man lead you astray.–Watch, be careful to allow no one to lead you astray on any question but especially those about which you ask. It would be a bad error to be led away by a false Christ.
6 Many shall come in my name, saying, I am he;–DeWette says, “It cannot be shown that there were any false Christs before the destruction of Jerusalem. Bar-Cochba appeared after that event.” To which Lange replies, “All those are essentially false Messiahs who would assume the place which belongs to Christ in the kingdom of God. It includes, therefore, the enthusiasts who, before the destruction of Jerusalem, appeared as seducers of the people; e.g., Theudas, Dositheus, Simon Magus, etc.” DeWette also asserts, “Church history generally knows of none who gave himself out as the Christian Messiah.” Lange responds, “Every one who gave himself out as the Messiah gave himself out as the Christian Messiah; for Messiah means Christ.”
and shall lead many astray.–In Lange’s view, given above, this was fulfilled to the letter. See Acts 5:34-37, where Gamaliel tells of the many who were led astray by these pretenders; also Acts 21:38. All who bring to us an improved, or emasculated, or changed gospel, yea, though an angel from heaven (Galatians 1:8), make themselves Christs, and are to be rejected. All who give themselves liberty to change ordinances are in the same category.
7 And when ye shall hear of wars and rumors of wars,–Wars in the neighborhood, where we hear the uproar and confusion ourselves; and wars in the distance, the rumors of which are heard. These wars were very probably insurrections and rebellions of the Jews in various places throughout the Roman empire. Roman history points out that the most violent agitations prevailed in the Roman empire previous to the destruction of Jerusalem. Four emperors, Nero, Galher, Otho, and Vitellius, suffered violent death, in the short space of eighteen months. In consequence of these changes in the government, there were commotions throughout the empire. Parties were formed, and bloody and violent wars were the consequence of attachment to the particular emperors.
Wars declared, or threatened, but not carried into execution would come under “rumors of war.” Josephus says that Bardanes, and after him Volageses, declared war against the Jews, but it was not carried into execution. (Ant. 20, 30.) He also says that Vitellius, governor of Syria, declared war against Aretas, king of Arabia, and wished to lead his army through Palestine, but the death of Tiberius prevented the war. (Ant. 18, 5, 3.)
be not troubled: these things must needs come to pass;–Be not confused, agitated, filled with alarm for they are in God’s plan and predicted by his Son, and come they must. God overrules the events of the world for the welfare of his children; they were not to be anxious about these things.
but the end is not yet.–It is difficult to determine what “end” refers to. Some think it has reference to the old Jewish economy; others to the end of the world. Since Jesus, in the next verse, points out other calamities, it may have referred to them. What I have told you is not “the end,” or all of the calamities. Here are some more of which I now tell you. I say it might refer to this–I do not know.
There were to be series of commotions; they were warned to wait with patience, for in this grace they possessed their souls. (Luke 21:19.) We still have wars and rumors of wars and the world is still standing. The end of it has not yet come. Again and again have generations magnified the great temporal disturbances of their time, and supposed “the end” was just at hand; but the end was not yet. At times all the regular employments of life have been hindered or abandoned. To keep steadily onward in the pathway of duty and leave such matters in the hands of God who doeth all things well is the wise Christian’s course. Persecutions, apostasies from the faith, false teachers, and decrease of love amid abounding iniquity are to be expected, and should lead us to trust more in Christ, and persevere unto the end. (Hebrews 10:39; James 5:7-11; 1 Pet. 4 12, 13; Revelation 2:10.)
8 For nation shall rise against nation,–“This portended the dissensions, insurrections, and mutual slaughter of the Jews and those of other nations who dwelt in the same cities together. At Cesarea, the Jews and Syrians engaged in deadly conflict, 20,000 of the former of whom were slain and the rest expelled from the city. This resulted in a series of similar conflicts in other cities, compassing the death of 20,000 Jews at Scythopolis, 2,500 at Ascalon, 2,000 at Ptolemais, and an equal number of Syrians in their towns and villages. At Alexandria, Damascus, and other points, there were similar scenes.”
and kingdom against kingdom;–“In fulfillment of this we have a war of Jews and Galileans against the Samaritans, on account of the murder of Galileans going to the feast at Jerusalem. Also a war of the Jews against Agrippa and the Romans, beginning when Gessius Florus was procurator. Also, the civil war in Italy between Otho and Vitellius for the empire.
there shall be earthquakes in divers places;–“Crete, Smyrna, Miletus, Chios, Rome, Laodicea, Hierapolis are localities in which this prediction was fulfilled in the period preceding the destruction of Jerusalem. Josephus also tells of a terrible one in Judea, accompanied by terrific storms.”
there shall be famines:–“There was a famine in Judea mentioned by Suetonius, Tacitus and Eusebius, in the days of Claudius Caesar.” The above quotation from Josephus is condensed from Newton, Lardner, and Clarke.
these things are the beginning of travail.–The beginning, not the end of sorrows. The pains of childbirth, a favorite figure of the scriptures for expressing pain and anguish. We have only to read Josephus’ overwhelming description of the misery of every kind that came upon Jerusalem, to realize how fitting is the description given by our Lord to his confidential disciples at a time when all was peace, and quiet, and prosperity throughout the land. Luke (Luke 21:20) says: “When ye see Jerusalem compassed with armies, then know that her desolation is at hand.”
Mark 13:9-13
- OF THE
(Matthew 24:9-14; Luke 21:12-19)
9 But take ye heed to yourselves:–What he has mentioned are the general experiences of the nations, but now he invites them to that which pertains to themselves as his followers. They are to play a special part in this great drama, and it is extremely important that they shall walk so circumspectly that all men shall be made to realize that the perils and sorrows which come upon them are not deserved by any wrongdoing of theirs. While the disciples should observe with interest the approaching symptoms of the nation’s overthrow, they were charged to have an eye to themselves. They were to guard against and avoid dangers which would be close to and around them. There would be some danger of their love and zeal for Christ waxing cold (Matthew 24:12), and they are warned to guard against this. They were to be careful not to be deceived by any one, to protect their lives by not running into unnecessary danger.
for they shall deliver you up to councils;–The higher ecclesiastical courts of the Jews, the Sanhedrin, or great council of the nation. They were themselves to be put to a strong test of their faith in Christ. Peter and John before the chief priests, scribes, and elders–the Sanhedrin (Acts 4:5-21), the body of the apostles before the high priests on a subsequent occasion (Acts 5:27-30), Stephen before the council (Acts 6:12-15), James and Peter before Herod (Acts 12:2-3), Paul before Nero the emperor, as well as before the Roman governors, Gallio, Felix and Festus (Acts 18:12; Acts 24, 25, 28) are illustrations of the fulfillment of this prediction.
and in synagogues shall ye be beaten;–Paul tells, himself, how, in the days of his unbelief, he helped to fulfill this prediction. “And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.” (Acts 26:11.)
and before governors and kings shall ye stand for my sake, –Herod, and Felix, and Festus, and Agrippa, and Gallio, and Nero (Acts 18:12; Acts 24, 25, 28) may all lend their names to illustrate and confirm this feature of the prophecy. This the disciples were to suffer for Christ’s sake.
for a testimony unto them.–That to all classes and before all tribunals the gift of which he is presently to speak may be exercised, and testimony be borne to the reality of his claims, while their own purity and fortitude shall bear witness to the vitality of his religion. Thus by means of persecution many in authority would hear the gospel. Paul gave his testimony to King Agrippa (Acts 26:1) and to Caesar (2 Timothy 4:16). (Compare Acts 4:8; Acts 16:20; Acts 21:30.) Persecution in the early church resulted in the furtherance of the gospel. (Acts 8:4; Philippians 1:12.) They were to bear testimony to them, or to be witnesses before them of the truth. This was for the sake of Jesus, or because they were attached to him. God would overrule it so that at the same time they should bear witness to the rulers of the truth, as was the case with Peter and John (Acts 4), with Stephen (Acts 6:7), and with Paul (Acts 23:24; Acts 24, 25). All the sorrows and trials we can suffer, all the world can do against us, will only inure to the testimony for Christ, so long as we take heed to ourselves to be true. The gospel, if received, is a witness of the power of God unto salvation;but if rejected, it is a witness of the righteousness and justice of God in final condemnation. (Mark 16:16; Acts 10:36; 2 Corinthians 2:16; 1 John 5:9-12.)
10 And the gospel must first be preached unto all the nations.–Before the end. (Verse 7; Matthew 24:14.) Suffering and preaching will go together. The evidence that this was done is to be chiefly derived from the New Testament, and there it is clear. Paul tells us it was preached to every creature under heaven (Colossians 1:6; Colossians 1:23); that the faith of the Romans was spoken of throughout the whole world (Romans 1:8); that he preached in Arabia (Galatians 1:17);and at Jerusalem, and round about unto Illyricum (Romans 15:19). We know also that he traveled through Asia Minor, Greece, and Crete; that he was in Italy, and probably in Spain and Gaul. (Romans 16:24-27.) At the same time, the other apostles were not idle; and there is full proof that within thirty years after this prophecy was spoken, churches were established in all these regions. But they did not all obey the gospel. Oh, no, and they do not yet.
This is too true. Some think “the end” refers to the end of the Jewish dispensation and the destruction of Jerusalem. But the Jewish dispensation ended on the day of Pentecost. Some think it refers to the destruction of the temple. If so the gospel was preached to every creature 63 A.D. (Colossians 1:23), about seven years before “the end.” Let all the commotions, upheavals and disasters of public and private life only impel you to do more to bring about what was evidently the great burden of Christ’s thought, the preaching of the gospel to all the world!
11 And when they lead you to judgment, and deliver you up, –Before the civil authorities to be judged–to have judgment passed upon you by the court.
be not anxious beforehand what ye shall speak:–Do not think or prepare an answer beforehand. Do not worry over what questions the court may ask nor what your answer ought to be.
but whatsoever shall be given you in that hour,–The time when the questions are asked. The Spirit will furnish the words to be spoken.
that speak ye;–You know not in advance what the accusations will be;and God will furnish you with a reply that shall be adapted to the occasion. Speak whatever God puts in your mouth.
for it is not ye that speak, but the Holy Spirit.–The Holy Spirit speaking through them. The Spirit took possession of their tongues and used them to speak his thoughts. This is a promise that they should be inspired, and consequently their defenses recorded in the book of Acts are the words of the Holy Spirit. There could be no more explicit promise that they should be under an infallible guidance; and we are not left to doubt that they were taught of God.
12 And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death.–Here our Lord enlarges upon the persecutions that would come upon Christians, which would be so severe that even the nearest and dearest relations of life would not form a barrier. This was a general persecution and not limited to the apostles. This hatred, so bitter and cruel, should be because of faith in Christ. One of a family accepting Christ would create such a religious prejudice and hatred among other members of the family that they would deliver the Christian member up before the civil au-thorities. Religious hatred and prejudice is the worst and meanest in the world. It has led to all sorts of persecutions and crimes.
It has led to bloody wars. Tacitus assures us that, in Nero’s persecution, the Christians betrayed one another, Christians, of course, who had apostatized. The history of persecutions of Christianity has always been made more horrible by their insensate zeal which induced men and women to give up their nearest and dearest to death because they would not deny Christ. It is no shame to you to be abandoned by your dearest for Christ’s sake, but oh! the shame of being the betrayer of Lord Jesus. Better be abandoned by all than to abandon him.
13 And ye shall be hated of all men for my name’s sake:–On account of their attachment to Christ, and because they bore his name. The enemies of Christianity called its representatives a sect. “Concerning this sect, it is known to us that everywhere it is spoken against.” (Acts 28:22.) “The friendship of the world is enmity with God.” (James 4:4; 1 Peter 2:12; 1 Peter 3:16; 1 Peter 4:14.) Their preaching was a crucial test. If accepted, it saved; but those who rejected it hated the preachers. There was no compromise. Jesus was divine or not. If divine, the whole fabric of Judaism and idolatry must go.
If not, these disciples were publishing the most atrocious lie the world had ever heard. The logical accompaniment of rejection was hatred. But so long as hatred was not for their own sake, because of their evil-doing, but for his name’s sake, they need not care. “If ye are reproached for the name of Christ, blessed are ye; . . . but if a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name.” (1 Peter 4:14-16.) (See also Matthew 5:11; 2 Corinthians 12:10; James 1:12; 1 Peter 2:19; 1 Peter 3:14.)
but he that endureth to the end, the same shall be saved. –This is a comforting promise and a great inducement to remain faithful through all persecutions. From Luke (Luke 21:18) we learn they were promised that not a hair of their head should perish. This does not mean that they should not suffer, for they did, but that God was their Father and friend, and would save them eternally. If we would apply this to physical salvation from the destruction of the inhabitants of Jerusalem, we have the remarkable fact that “not a single Christian perished in the destruction of Jerusalem, though there were many there when Cestius Gallus infested the city; and had he persevered in the siege, he would soon have rendered himself master of it; but when he unexpectedly and unaccountably raised the siege, the Christians took that opportunity to escape.” (Clarke, from Eusebius.) The words however are sufficiently fulfilled in that salvation of the soul, which is to be the glad gift of him who endured unto the end. Christ’s followers may be exposed to every peril, but, enduring in faithfulness, no final disaster can come to them, for beyond all is the eternal salvation at the right hand of God in heaven. We live in the happy age when general hatred, at least, does not come to a man because he loves Christ.
Mark 13:14-20
- THE LAST SIGN, AND THE TIME FOR FLIGHT
(Matthew 24:15-22; Luke 21:20-24)
14 But when ye see the abomination of desolation–Luke (Luke 21:20) explains this by adding, “When ye see Jerusalem compassed with armies, then know that her desolation is at hand.” The armies must have been the Roman armies which finally besieged and destroyed Jerusalem. Doubtless they are called “the abomination of desolation” because, being heathen armies, they were an abomination to the Jews, and because they brought desolation on the country. Matthew (Matthew 24:15) says: “When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet.” This destruction was a matter of Old Testament prophecy.
standing where he ought not–Matthew (Matthew 24:15) says: “In the holy place.” Jerusalem is “the holy place.” ‘The devil taketh him into the holy city.” (Matthew 4:5.) All Jerusalem was esteemed holy. It means when you see the Roman armies standing in “the holy city,” or encamped around it, or the Roman ensigns or standards in the temple, you may know that the desolation is at hand.
(let him that readeth understand),–Evidently meaning the reading of the prophecy of Daniel for the New Testament was not then written. (Daniel 9:27.)
then let them that are in Judaea flee unto the mountains:– [This was spoken of all disciples or Christians. When the armies closed in around the city, then those in Judea should flee to the mountains–the mountains of Judea, which the invading armies did not occupy, and in whose caves and recesses they could escape. Jerusalem is said to have been partially surrounded in 66, but was closely invested by Vespasian in 68. Those who were in the city departed out of it, escaped from it; and those being in the surrounding countries, who frequently came to Jerusalem to the feasts, were warned to stay away. When the destruction came, those within the city would perish with it; so the warning to escape out of it, and to keep out.] In times of imminent peril and danger, it is not only lawful, but our duty, to seek our own preservation by all good and honest means;and if God opens a door of escape, we ought to make our escape;otherwise we do not trust God.
15 and let him that is on the housetop not go down, nor enter in, to take anything out of his house:–In that country the roofs of houses were flat, and often used for sleeping. The meaning is the Christian, who is on the housetop when the calamity came, should flee without taking time to go down into the house and gather up clothing for the flight.
16 and let him that is in the field not return back to take his cloak.–His outer garment which men usually laid aside when working.
17 But woe unto them that are with child and to them that give suck in those days!–An exclamation of pity, with reference to women thus burdened. Their sufferings would be greatly increased, and their flight far more difficult. [They were not in a condition to flee to avoid the vengeance. This does not indicate such would be destroyed. But they were in a pitiable condition, since they could not flee from the impending wrath. The wrath hanging over the people was terrible, and the distress was great.]
18 And pray ye that it be not in the winter.–Because the streams were then impassable torrents from the heavy rains and the weather cold and wet, hard on homeless people. To be driven then from home, and forced to make an abode in caverns, would be a double calamity. He taught them to depend upon and trust in God by teaching them to pray God would be with them. The destruction was coming. It could not be prevented. Yet it was proper and right to pray for a mitigation of the circumstances that it might be as mild as possible,
19 For those days shall be tribulation, such as there hath not been the like from the beginning of the creation which God created until now, and never shall be.–The word “tribulation” means calamity, or suffering. The calamity would be far greater than any preceding, or that would ever follow it. It would be the greatest in the history of the entire world.
20 And except the Lord had shortened the days,–Had God not shortened the siege.
no flesh would have been saved;–All the Jewish nation would have been destroyed, hut for the shortening of the siege.
but for the elect’s sake, whom he chose,–His disciples–the church. (1 Peter 1:1-2; Romans 1:7; Ephesians 1:4; 1 Thessalonians 1:4.) he shortened the days.–God shortened the siege. It is related by Josephus that Titus at first resolved to reduce the city by famine. He therefore built a wall around it, to keep any provisions from being carried in, and any of the people from going out. The Jews, however, drew up their army near the walls, engaged in battle, and the Romans pursued them, provoked by their attempts, and broke into the city. The affairs of Rome also at that time demanded the presence of Titus there; and contrary to his original intention, he pressed the siege, and took the city by storm, thus shortening the time that would have been occupied in reducing it by famine. This was for the benefit of the “elect.” So the designs of wicked men, intended by them for the destruction of the temple of God, are intended by God for the good of his chosen people.
Mark 13:21-23
- OTHER AGAINST FALSE CHRISTS
21 And then if any man shall say unto you, Lo, here is the Christ; or, Lo, there;–The Jews expected the Messiah to deliver them from Roman oppression. During these great calamities they would anxiously look for him. Many would claim to be the Messiah. Many would follow them.
believe it not:–Believe not the message for both it and the messenger are false. Besides you have evidence that the Messiah has come, and you are not to be deceived by the plausible pretensions of others.
22 for there shall arise false Christs–Not one, but many persons claiming to be the Messiah.
and false prophets,–Persons claiming to be the prophets spoken of by Moses (Deuteronomy 18:15); or persons pretending to declare the way of deliverance from the Romans, and asking the people to follow them as their Messiah.
and shall show signs and wonders,–That is, shall pretend to work miracles.
that they may lead astray,–This was their motive. None except Christians could be led astray. All others were already astray.
if possible, the elect.–God’s chosen people.
23 But take ye heed: behold, I have told you all things beforehand.–As I have exercised caution to foretell you these dangers, so do you exercise a like caution in guarding against them. To be forewarned was to be forearmed.
Mark 13:24-27
- COMING OF THE SON OF MAN
(Matthew 24:29-31; Luke 21:25-28)
24 But in those days, after that tribulation,–An uncertain period, still in the prophetic future, defined only this far, that the great tribulation treated in the preceding verses must first come. After that has transpired, “those days” begin. Their length can only be determined by the fulfillment of the prophecy now to be made. Whenever it shall be fulfilled in all its parts, we shall have the data for accurately defining the length of “those days,” which begin after “that tribulation.” They may cover days, or years, or decades, or millenniums. “One day is with the Lord as a thousand years, and a thousand years as one day.” (2 Peter 3:8.) The event must decide the prophetic significance. The “tribulation” is that mentioned in verse 19, attending the destruction of Jerusalem. The disciples had asked two questions. (Verse 4.) The first question, when shall these things be? has now been answered.
Here begins the answer to the second, concerning the coming of the Lord. For other passages on the second coming of Christ, see 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1; 2 Thessalonians 2:8-9; 1 Corinthians 15:23; James 5:7; 2 Pet. 1:16; 4:12, 1 John 2:28. “Immediately” after the destruction of Jerusalem (the tribulation) the series of events begins that leads to the coming of Christ.
the sun shall be darkened,–I take what follows to be symbolical, as is usual in prophecy, rather than literal. Christ is “the Sun of Righteousness.” After the destruction of Jerusalem, the causes began to work that led to the great apostasy of the church and produced “the dark ages” of the church.
and the moon shall not give her light,–The moon shines by reflected light of the sun and if it is darkened so will be the moon. So, too, the church shines by the light of Christ. When Christ’s light was darkened by taking the Bible from the people the church gave forth little light during the long night of the Middle Ages.
25 and the stars shall be falling from heaven,—Stars represent great teachers of the church, apostles and evangelists. (Revelation 1:20.) When the apostles were dethroned by the Romish apostasy, “the stars fell from heaven,” figuratively. Other stars, great church lights who apostasized, fell from heaven in another sense.
and the powers that are in the heavens shall be shaken–[The powers of heaven may be used figuratively, referring to the great nations of earth; or it may mean the forces of nature are excited to unusual activity. Times have often come in the history of the world when, after years of comparative peace and quietness, when the people have waxed gross in sin, and all the institutions and the order of men are steeped in sin and rebellion, that God stirs up a mighty commotion and war among the nations that spread from one to another that they may be punished for their sins, the hopelessly wicked destroyed, and the institutions of wickedness be wiped out that they may start anew. “Behold, I will stir up the Medes against them.” (Jeremiah 25:31; Jeremiah 51:27.) Periods have since come up–as in the days of Bonaparte–when war as a contagion spreads from nation to nation.] This was true during the World War. Since it seems no one knows for certain what the passage means, could it mean that the powers of the Roman Catholic Church would be shaken by the reformers?
26 And then shall they see the Son of man coming in clouds with great power and glory.–He will be visible to all and his coming will be in splendor. [The destruction of Jerusalem and the Jewish nation seems to have been a type of the second coming of the Son of God and the end of the world, and he passes from one to the other. Jesus will come in a cloud with power and great glory. “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 coming in the clouds of heaven with power and great glory.” (Matthew 24:30-31.)
27 And then shall he send forth the angels,–The word “angel” simply means messenger.
and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.–Christians will be in all countries, mingled with the population of earth. The work of the angels or messengers at that time will be to gather together God’s people from the four quarters of the earth. [This seems to me to refer to the future coming of Christ at the end of all things.]
Mark 13:28-31
- PARABLE OF THE FIG TREE
(Matthew 14:32-35; Luke 21:29-33)
28 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh;– [He presents the facts that when the fig trees put forth their buds or shoots we know summer is drawing nigh, since these are the results and harbingers of the approaching summer.] It puts forth its leaves usually in April.
29 even so ye also, when ye see these things coming to pass, know ye that he is nigh, even at the doors.–[Just as the buds are taken as the signs and forerunners of approaching summer, even so they should understand that these signs foretold the coming destruction of Jerusalem and the dispersion of the Jewish people, and “that the kingdom of God is nigh.” It is difficult to fix the definite meaning of this sentence. The destruction of the Jewish kingdom was the precedent of the introduction of the reign of Christ. The final destruction of the rebellious nations of the earth will be the harbinger of the final reign of Jesus Christ.]
30 Verily I say unto you, This generation shall not pass away, until all these things be accomplished.–[“This generation” likely refers to those then living on the earth. Jerusalem should be destroyed, and the nation destroyed during the life of many then living. This language was spoken three days before his death, is adjudged to be A.D. 30. The destruction of Jerusalem is sure. Jerusalem was destroyed by the Romans A.D. 70. “After having been the scene of horrors without example during a memorable siege, it was in A.D. 70 captured by the Romans, who razed the city and temple to the ground, leaving only three of the towers and a part of the western wall to show how strong a place the Roman armies had overthrown.” (McClintock and Strong’s Encyclopedia)]
31 Heaven and earth shall pass away: but my words shall not pass away.–[The meaning of which is that heaven and earth shall pass away before my words shall pass away and fail. It was a strong form of affirming the certainty of the fulfillment of his predictions. He did not affirm the heavens and the earth should not pass away. They were to give place to a new heaven and a new earth, as foretold in this type. Mark 13:24-31 seems to refer to both the destruction of Jerusalem and the final winding up of the present condition of affairs. The destruction of Jerusalem is used as a picture or type of the final end hence what applies to one will, to a greater or less degree, apply to the others. Read the corresponding accounts of the same things (Matthew 24; Luke 21), and this seems evident.
Mark 13:32-37
- OF THE DAY
(Matthew 24:36-42; Luke 21:34-36)
32 But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.–By certain infallible signs Christ had informed his disciples that Jerusalem should be destroyed, the period when they should make good their escape to the fastnesses of the mountains, etc., but of the day when the heaven and earth should pass away, and the coming of the Son of God, no man knew; he, the Son nor the angels, did not know. This day was then only in the knowledge of the Father. But Christ often spoke of such a day, and so did his apostles who were “charged” even to make proclamation of this very truth. (Acts 10:42.) But they were never so presumptuous as to set a day, because on this point they were not informed. They were obedient to Christ, and thus saved themselves the disgrace and humiliation of attempting to find out what Christ himself and the angels in heaven did not know. Some have at different times set the year and day for the coming of Christ; but these days came and the Master did not come. Such people only display their ignorance.
I know not when he is coming but feel sure it will not be at a time set by uninspired men. Should he come at such a time it would be some evidence that uninspired men knew more than Jesus and the angels. This I feel confident God will never allow.
33 Take ye heed,–Stay awake and be on your guard. Those who take heed to God’s word, and live as that word directs, are ready for his coming when it may suit the Father to send his Son to judge the world.
watch–We have need to observe this command, as much so as the disciples who were then living. The servant of the Lord must watch his feet that they wander not into the broad road of sin, but keep the narrow way. Watchfulness, then, means not a nervous anxiety about the precise time of the end, but a steady adherence to the duties of the present hour.
and pray:–When worn and weary it is a source of strength to come to the altar of prayer.
for ye know not when the time is.–The reason for watch-fulness and prayer. Ignorance of the time is a reason for both watchfulness and prayer. The same reason will apply to death and the judgment which are coming on the earth. [Watch yourselves, that ye may not neglect to be ready and prepared to meet the Lord when he shall come. Watch these signs of his coming, that you may be kept in mind that he will come speedily, and we should be ready; and that the Lord may account you worthy to escape all the evils that shall come upon the disobedient. God will not permit any worthy man to suffer by the evils. He watches over and protects them, and enables them to stand before the Son of man worthy to meet him when he comes, and to stand without condemnation and without shame in his presence.]
34 It is as when a man, sojourning in another country,–An object lesson is here given. The Savior was soon to leave the earth and go on a journey to heaven, and the time of his return, he had already told them, would be indefinite.
having left his house, and given authority to his servants, –Each servant has a trust given him by the Lord. Each disciple should consider any power he has or can command, that can be used for the lawful furtherance of the gospel, as a talent committed by the Master.
to each one his work,–All disciples have something to do; all are talented, and all must give account to the Master when he comes. The word “house” often means family. Jesus here represents himself as going away, leaving his household the church, in its preparatory state and assigning to the apostles and all his servants their duty, and leaving it uncertain when he would return. As his return was a matter of vast consequence, and as the affairs of his kingdom were entrusted to them, just as the affairs of a house are to servants, when the master is absent: so it was of vast importance that they should be faithful at their post, defending the house from danger, and be ready for his return.
commanded also the porter to watch.–The doorkeeper. To the janitor or doorkeeper was intrusted, particularly, the faithful care of the house, whose duty it was to attend faithfully on those who came, and those who left the house. This may be an allusion to the office of the apostles, who held the highest positions under Christ.
35 Watch therefore:–Be diligent, faithful in all things, waiting for the return of your master who will come at an unexpected hour.
for ye know not when the lord of the house cometh,–Denoting here the Lord Jesus Christ. The application of the illustration is brief and vivid. The disciples are at once addressed as if they were porters, left in charge of their Master’s house.
whether at even, or at midnight, or at cockcrowing, or in the morning;–These were the four watches into which the night was divided by the Romans and Greeks, and the system was adopted by the Jews. This mention was intended to illustrate the fact that the disciples knew not the time of the Master’s return. The four watches of the night were divided as follows. At evening, from sunset to nine o’clock from nine to twelve; at the cockcrowing, from twelve to three; in the morning, from three to sunrise. (Mark 6:48.) The sure way to be found ready when Christ comes is to be ready each day and night; to leave no gaps down.
36 lest coming suddenly he find you sleeping–Inaction to your post, neglecting your duty, and unprepared for his coming. Christianity, whether it pertains to the duty of an apostle or some other Christian, must be a life of activity and industry. There is no place for an idler in the kingdom of God.
37 And what I say unto you I say unto all, Watch.–These admonitions, then, are for universal application; suited for every age of the church, and suited to every member of the church. Nevertheless men must gain their souls by patience –patient endurance, not violent resistance. Men may be worn with watching, pining for peace, and weary for rest; still the same lesson has to be repeated, the same duty–watching–practiced. Watchfulness is still the duty of the church and of all Christians. The difficulty in this whole matter is in understanding how to distribute the statements to the three queries the disciples asked Jesus. Christ makes his second coming and the end of the world the same time, or he ignores the question concerning the end of the world; the destruction of the temple and the second coming, or end of the world, constitute the two events.
The destruction of the temple is the type of his coming, and Jesus glides imperceptibly from the one to the other. He portrays the fearful signs antedating the fall of Jerusalem and the destruction of the temple in such a way that his servants could not misapprehend them when they appeared, so that they might escape the destruction. He then tells them the Son of man will return at an unexpected hour to them; so they must keep ever watchful and ready. The times specified when he may return are all in the night, indicating that Jesus will come at an hour when least looked for.