Mark 13.
Commentary (4)
Adam Clarke
Jesus predicts the destruction of the temple, Mar 13:1, Mar 13:2. His disciples inquire when this shall be, and what previous sign there shall be of this calamity, Mar 13:3, Mar 13:4; which questions he answers very solemnly and minutely, vv. 5-27; illustrates the whole by a parable, Mar 13:28, Mar 13:29; asserts the absolute certainty of the events, Mar 13:30, Mar 13:31; shows that the precise minute cannot be known by man, Mar 13:32; and inculcates the necessity of watchfulness and prayer, Mar 13:33-37.
1–5. See what manner of stones - Josephus says, Ant. b. xv. chap. 11: "That these stones were white and strong, Fifty feet long, Twenty-Four broad, and Sixteen in thickness." If this account can be relied on, well might the disciples be struck with wonder at such a superb edifice, and formed by such immense stones! The principal contents of this chapter are largely explained in the notes on Matt. 24, and to these the reader is requested to refer.
6–7. Saying, I am - The Christ, is added by eight MSS., Coptic, Armenian, Saxon, and four of the Itala.
8. The beginnings - For αρχαι, many MSS. and versions have αρχη, the beginning, singular.
9. Councils - Συνεδρια, Sanhedrins. The grand Sanhedrin consisted of seventy-two elders; six chosen out of each tribe; this was the national council of state; and the small Sanhedrins, which were composed of twenty-three counsellors.
Synagogues - Courts of justice for villages, etc., consisting of three magistrates, chosen out of the principal directors of the synagogue in that place.
Rulers - Or governors. The Roman deputies, such as Pontius Pilate, etc.
Kings - The tetrarchs of Judea and Galilee, who bore this name. See Mar 6:27.
10. And the Gospel must first be published among all nations. - Many of the Evangelistaria omit this verse. Its proper place seems to be after verse the thirteenth.
11–13. Neither - premeditate - This is wanting in BDL, five others, Coptic, Ethiopic, Vulgate, Itala. Griesbach leaves it doubtful. On this verse see Mat 10:19 (note).
14. Let him that readeth understand - What he readeth, is added by D, and three of the Itala, perhaps needlessly.
15–19. House-top - See on Mat 24:17 (note).
20–29. Had shortened those days - Because of his chosen, added by D, Armenian, and five of the Itala. See Mat 24:22.
30–31. This generation - Ἡ γενεα αὑτη, This very race of men. It is certain that this word has two meanings in the Scriptures; that given in the text, and that above. Generation signifies a period of a certain number of years, sometimes more, sometimes less. In Deu 1:35; Deu 2:14, Moses uses the word to point out a term of thirty-eight years, which was precisely the number in the present case; for Jerusalem was destroyed about thirty-eight years after our Lord delivered this prediction. But as there are other events in this chapter, which certainly look beyond the destruction of Jerusalem, and which were to take place before the Jews should cease to be a distinct people, I should therefore prefer the translation given above. See on Mat 24:34 (note).
32–33. Neither the Son - This clause is not found either in Matthew or Luke; and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event - how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, Dan 9:24, etc., could fix the very year, not less than five hundred years before it happened: how he in whom the fullness of the Godhead dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the man Christ Jesus might, at one time, communicate less of the knowledge of futurity to him than at another. However, I strongly suspect that the clause was not originally in this Gospel. Its not being found in the parallel places in the other evangelists is, in my opinion, a strong presumption against it. But Dr. Macknight, and others, solve this difficulty in the following manner. They suppose the verb οιδεν to have the force of the Hebrew conjugation Hiphel, in which verbs are taken in a causative, declarative, or permissive sense; and that it means here, make known, or promulge, as it is to be understood in Co1 2:2. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man himself; but it should be made known by the Father only, in the execution of the purposes of his justice. I am afraid this only cuts the knot, but does not untie it.
34. Left his house - Οικιαν, family. Our blessed Lord and Master, when he ascended to heaven, commanded his servants to be faithful and watchful. This fidelity to which he exhorts his servants consists in doing every thing well which is to be done, in the heart or in the family, according to the full extent of the duty. The watchfulness consists in suffering no stranger nor enemy to enter in by the senses, which are the gates of the soul; in permitting nothing which belongs to the Master to go out without his consent; and in carefully observing all commerce and correspondence which the heart may have abroad in the world, to the prejudice of the Master's service. See Quesnel.
35. Watch ye therefore - The more the master is expected, the more diligent ought the servants to be in working, watching, and keeping themselves in readiness. Can one who has received the sentence of his death, and has no right to live a moment, need any admonition to prepare to die? Does not a prisoner who expects his deliverance, hold himself in continual readiness to leave his dungeon?
36. He find you sleeping - A porter asleep exposes the house to be robbed, and well deserves punishment. No wonder that the man is constantly suffering loss who is frequently off his guard.
Our Lord shows us in this parable:
1. That himself, ascended to heaven, is the man gone from home.
2. That believers collectively are his family.
3. That his servants are those who are employed in the work of faith and labor of love.
4. That the porter represents the ministers of his Gospel, who should continually watch for the safety and welfare of the whole flock.
5. That every one has his own work - that which belongs to himself and to none other, and for the accomplishment of which he receives sufficient strength from his Lord.
6. That these servants and porters shall give an account to their Lord, how they have exercised themselves in their respective departments.
7. And that as the master of the family will certainly come to require this account at a time when men are not aware, therefore they should be always watchful and faithful. And,
8. That this is a duty incumbent on every soul of man, What I say unto you, I say unto All, Watch! If, after all these warnings, the followers of God be found careless, their misery and condemnation must be great.
Next: Mark Chapter 14
John Gill
And as he went out of the temple,.... The Ethiopic version reads, "as they went out"; Christ and his disciples: for when Christ went out of the temple, the disciples went out with him; or at least very quickly followed him, and came to him, as appears from what follows; though the true reading is, "as he went out": and the Syriac and Persic versions are more express, and read, "as Jesus went out": for having done all he intended to do there, he left it, never more to return to it:
one of his disciples: it may be Peter, who was generally pretty forward, and commonly the mouth of the rest, as this disciple was, whoever he was: the Persic version reads, "the disciples"; and Matthew and Luke represent them in general, as observing to Christ, the beauty and grandeur of the temple, as this disciple did: who
saith unto him, Master, see what manner of stones and what buildings are here. The temple, as repaired by Herod, was a very beautiful building, according to the account the Jews give of it, and its stones were of a very great magnitude; See Gill on Mat 24:1.
2. And Jesus answering said unto him,.... The Persic version reads, "unto them"; and so Beza's most ancient copy but as that question is put by one, the reply is made to him:
seest thou these great buildings? how beautiful and strong they are. The Vulgate Latin and Ethiopic versions, add the word all; and the sense is, dost thou take a survey of all these buildings, and of the whole of this stately edifice? and dost thou not admire the strength and grandeur of them? and dost thou not think they will be of long duration, and that the demolition of them is scarcely possible?
There shall not be left one stone upon another. The Syriac and Arabic versions add, "here": as in Mat 24:9, and so it is read in four of Beza's copies, and in others:
that shall not be thrown down; See Gill on Mat 24:2.
3. And as he sat upon the Mount of Olives,.... On the east of Jerusalem:
over against the temple: where he could have a full view of it; the eastern wall of the temple being lower than the rest; See Gill on Mat 24:3.
Peter, and John, and James, and Andrew, asked him privately; apart from the rest of the disciples, they being, especially the first three, his favourites, and very familiar with him.
4. Tell us when shall these things be?.... When the temple will be destroyed, and these fine buildings shall be demolished, and not one of these large stones shall be left upon another:
and what shall be the sign when all these things shall be fulfilled? And what is the sign of his coming, and of the end of the world, as Matthew relates; See Gill on Mat 24:3.
5. And Jesus answering them,.... His four disciples, Peter, John, James, and Andrew: "began to say"; or "said", a way of speaking frequent with this evangelist:
take heed lest any man deceive you; See Gill on Mat 24:4.
6. For many shall come in my name,.... Taking upon them the name of the Messiah: saying,
I am Christ; the word "Christ", is rightly supplied from Mat 24:5; otherwise in the original it is only, "I am"; which the Persic version doubles, reading it, "I am indeed, I am": he that was promised and expected, the true Messiah; he that was to come:
and shall deceive many; See Gill on Mat 24:5.
7. And when ye shall hear of wars, and rumours of wars,.... Among the Jews themselves, and with the Romans:
be not troubled; keep your place, abide by your work, go on preaching the Gospel, without distressing yourselves about the event of things:
for such things must needs be: being decreed by God, foretold by Christ, and made necessary by the sins of the people:
but the end shall not be yet; of the temple, of Jerusalem, and of the Jewish state and nation; See Gill on Mat 24:6.
8. For nation shall rise against nation,.... The nations of the world one against another, and the Romans against the Jews, and the Jews against them:
and kingdom against kingdom; which is a synonymous phrase with the former, and what the Jews call, , "different words", expressing the same thing, often used in their commentaries:
and there shall be earthquakes in divers places; of the world:
and there shall be famines: especially in Judea, as in the times of Claudius Caesar, and at the siege of Jerusalem:
and troubles; public ones of various sorts, as tumults, seditions, murders, &c. This word is omitted in the Vulgate Latin, and Ethiopic versions.
These are the beginnings of sorrows; as of a woman with child, as the word signifies; whose pains before, though they are the beginnings and pledges of what shall come after, are not to be compared with those that immediately precede, and attend the birth of the child: and so all those troubles, which should be some time before the destruction of Jerusalem, would be but small, but light afflictions, the beginning of sorrows, in comparison of what should immediately go before, and attend that desolation; See Gill on Mat 24:7, Mat 24:8.
9. But take heed to yourselves,.... This does not so much regard their doctrine and conversation, they were to take heed to; in which sense this phrase is sometimes used; but the security of their persons and lives; and the advice is, to take care of them selves, as much as in them lay, how they came into the hands of the persecuting Jews, and exposed themselves to danger, when at any time it could be avoided:
for they shall deliver you up to councils; their greater and lesser sanhedrim; the one consisting of seventy one persons, the other of twenty three, and the least of three only; and before the greater of these, Peter and John were brought, quickly, after the ascension of Christ:
and in the synagogues ye shall be beaten; with forty stripes, save one, as the Apostle Paul was, five, times:
and ye shall be brought before rulers; governors of Roman provinces, as the same apostle was, before Gallio, Festus, and Felix:
and kings for my sake; for the sake of professing Christ, and preaching his Gospel; as some of the apostles were, before Herod, Agrippa, Nero, Domitian, and others:
for a testimony against them: both against the rulers and kings before whom they should be brought, and bear a testimony for Christ, and against the Jews, who should bring them thither; See Gill on Mat 10:17; see Gill on Mat 10:18.
10. And the Gospel must first be published among all nations. The Syriac version reads, "my Gospel"; the Gospel which Christ was the author, subject, and preacher of; this "must be published". There was a necessity of the promulgation of it by the will of God, the command and commission of Christ; and for the gathering in of the Jews, that were the elect of God, "among all nations" of the world, especially in the Roman empire; and that "first", or before the destruction of Jerusalem; See Gill on Mat 24:14.
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Mark 13:11
mar 13:11
mar 13:11
mar 13:11But when they shall lead you, and deliver you up,.... Lead to councils and courts of judicature, and deliver up to kings and rulers, to the civil magistrate, to be punished by the secular arm:
take no thought before hand; be not previously anxious, and carefully solicitous, in a distressing way:
what ye shall speak: to kings and rulers, by way of apology for yourselves, and your own innocence, and in defence of the Gospel:
neither do ye premeditate; or "meditate", as the generality of copies read: Beza says in one copy it is read, "premeditate": and so in one of Stephens's, as we render it: this clause is omitted in the Vulgate Latin, Arabic, and Ethiopic versions:
but whatsoever shall be given you in that hour; whatever shall be immediately suggested to your thoughts, be put into your minds, and laid upon your hearts:
that speak ye; freely and boldly without the fear of men:
for it is not ye that speak, but the Holy Ghost: not but that they did speak, but they were not the principal authors, either of the matter they spoke, or of the words and language in which they spoke; they were only the instruments of the Holy Ghost; they spoke as they were moved by him: hence their wisdom and eloquence in their self-defence, were amazing, and their arguments strong and unanswerable; See Gill on Mat 10:19, Mat 10:20,
11. Now the brother shall betray the brother to death,.... Signifying, that such should be the rage of men, particularly the Jews, against Christ and his Gospel, that those that were in the nearest relation, were of the same flesh and blood, children of the same parents, should betray and deliver up each other into the hands of the civil magistrate, in order to be put to death:
and the father the son; and children shall rise up against their parents, and shall cause them to be put to death; things unnatural and shocking; See Gill on Mat 10:21.
12. And ye shall be hated of all men,.... Not only of your friends and relations of your countrymen the Jews; but of all men, the generality of men, in, all nations of the world, wherever they came:
for my name's sake; for the sake of Christ and his Gospel, they professed and preached:
but he that shall endure; reproaches, afflictions, and persecutions, patiently; or persevere in the faith of Christ, in the profession of his name, and in preaching his Gospel:
to the end; of such troubles, and of life:
the same shall be saved; if not with a temporal, yet with an everlasting salvation; See Gill on Mat 10:22, Mat 24:13.
13. But when ye shall see the abomination of desolation,.... The Roman army encompassing Jerusalem, which was an abomination to the Jews, and an "impure sign" of their destruction, as the Syriac and Persic versions render it; and a desolating one to their nation, city, and temple:
spoken of by Daniel the prophet, in Dan 9:27. This clause is omitted in the Vulgate Latin, and was not found by Beza, in two of his copies, and is thought to be transcribed from Matthew:
standing where it ought not; round about the city, in the midst of it, and even in the temple: in one of Beza's exemplars it is added, "in the holy place", as in Matthew; and so it is read in the Ethiopic version:
let him that readeth understand; either the passage in Daniel, or the citation of it by the evangelist, when he shall see this come to pass: this seems to be rather the words of the evangelist, than of Christ; since this was not written (and so not to be read), but spoken by Christ; and since his usual phrase was, "he that hath ears, let him hear": though indeed the same exhortation is in Matthew, and may be understood of Christ, as it may refer to the written prophecy in Daniel, and indeed to the Gospel, which might be read before this event came to pass: See Gill on Mat 24:15.
Then let them that be in Judea flee to the mountains; they that are in Jerusalem, or in any of the cities and towns of Judea, let them make their escape, as soon as possible, to the mountainous parts of the country; where they may be more safe from, the devastations of the Roman army; See Gill on Mat 24:16.
14. And let him that is on the house top,.... On the battlements of the house, either for diversion or devotion:
not go down into the house; in the inner way by the stairs, or ladder within doors:
neither enter therein; being come down from the top of the house, by stairs, or a ladder without, which was usual:
to take any thing out of his house; to take care of his goods, or take any thing along with him, that might be useful in his flight, and journey, and stay abroad; See Gill on Mat 24:17.
15. And let him that is in the field,.... At work, in any sort of business there,
not turn back again: either to his own house, or rather to that part of the field where he laid down his clothes:
for to take up his garment; but let him flee without it, or otherwise he would be in great danger; See Gill on Mat 24:18.
16. But woe to them that are with child,.... Who because of their burdens, would be very unfit for, and very incapable of fleeing with any haste; and therefore very liable to fall into the hands of the enemy, and become their prey:
and to them that give suck in those days; who could not bear to leave their children behind, and yet would not be able to carry them with them; at least not without great trouble, and which would much retard their flight, and endanger their being taken by the enemy; See Gill on Mat 24:19.
17. And pray ye that your flight be not in winter. When days are short, roads bad, the weather inclement; and when to lodge in mountains, is very incommodious, and uncomfortable. The Persic version adds, "neither on the sabbath day"; See Gill on Mat 24:20.
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Mark 13:19
mar 13:19
mar 13:19
mar 13:19For in those days shall be affliction,.... What with the close siege of the Romans; the fury of the zealots, and seditious; the rage of different parties among the Jews themselves; the ravage of the sword, both within and without, together with dreadful plagues and famines:
such as was not from the beginning of the creation, which God created, unto this time, neither shall be; of which there never was the like in any age, and cannot be paralleled in any history, since the beginning of time, or the world was made, or any thing in it, down to that period; nor ever will the like befall any one particular nation under the heavens, to the end of the world; See Gill on Mat 24:21.
18. And except that the Lord had shortened those days,.... Had determined that those days of affliction should be but few, and not last long; that the siege should not be longer continued, and the devastations within and without be prolonged:
no flesh should be saved; there would not have been a Jew left; that nation and race of men must have been utterly destroyed from off the face of the earth:
but for elect's sake, whom he hath chosen; in Christ, unto eternal salvation; who were either then upon the spot, called or uncalled, or that were to spring from in succeeding times:
he hath shortened the days; he hath determined they shall be but few, that a remnant might be saved, and among them his elect; or from whom should descend, such as he had chosen, who should be saved with an everlasting salvation: though the people in general have been given up to blindness and unbelief, yet they are preserved as a distinct people in the world; and in the latter day will be called and converted, and all Israel shall be saved and therefore it was the will of God to shorten those days of affliction, that they might not be entirely cut off, but that a number might be left, as a stock for future ages; See Gill on Mat 24:22.
19. And then if any man shall say to you,.... During those days of tribulation and affliction, or when shortened and at an end:
lo! here is Christ, or lo! he is there; the Messiah has appeared in such or in such a place, to deliver you from your national distresses and calamities, and from the Roman yoke and bondage:
believe him not; give no credit to such a report, for the reason following; See Gill on Mat 24:23.
20. For false Christs and false prophets shall rise,.... As there did, both before and after the destruction of Jerusalem:
and shall show signs and wonders; as they pretended to do, and did, at least to the appearance of people:
to seduce, if it were possible, even the elect; who were chosen in Christ, unto eternal life; in consequence of which they truly believed in him, and were constant followers of him; but this was not possible: though such was the force of their deception, that there was apparent danger of it, were it not for the power and grace of God; See Gill on Mat 24:24.
21. But take ye heed,.... The Persic version adds, "of them"; of the false Christs, and false prophets: for though the purposes of God, concerning the salvation of his elect, are infrustrable; his promises are yea and amen; his grace is efficacious and irresistible, and his power uncontrollable; and the salvation of his chosen ones certain; yet it becomes them to be on their guard against every deception, and temptation, and to make use of all means for their perseverance:
behold, I have foretold you all things; relating to the destruction of the temple, city, and nation of the Jews; the signs that would go before it, as the disciples had desired; the miseries and calamities that would attend it, and the danger they would be exposed to through false Christs, and false prophets; and therefore would be inexcusable, if they did not observe the caution he now gave them: and moreover, when all these should be accomplished, they would remember that he had told them of them beforehand; which would be a proof of his omniscience, and so an establishment of them in the truth of him, as the Messiah; See Gill on Mat 24:25.
22. But in those days, after that tribulation,.... That is, after the destruction of the city and temple of Jerusalem, and the miseries and calamities attending it, in the times immediately following it; see Mat 24:29;
the sun shall be darkened: so the Shekinah, or glory of the divine majesty was withdrawn, and all the symbols of the divine presence were gone, when the temple was destroyed:
and the moon shall not give her light; the ceremonial law, which though abolished by the death of Christ, was observed by the Jews as long as the temple stood; but now ceased, particularly that principal branch of it, the daily sacrifice; See Gill on Mat 24:29.
23. And the stars of heaven shall fall,.... The Jewish Rabbins and doctors, who fell off from the written word, and compiled their "Misna", or oral law, their book of traditions, and set it up above the Bible, the foundation of which was laid immediately upon their dispersion.
And the powers that are in heaven shall be shaken; the ordinances of the legal dispensation, which were shaken before, but now so shaken as to be removed; compare Hag 2:6 with Heb 12:26; See Gill on Mat 24:29.
24. And then shall they see the son of man,.... Not in person, but in the power of his wrath and vengeance; of which the Jews then had a convincing evidence, and full proof; and even of his being come in the flesh, as if they had seen him in person: this shows, that the sign of the son of man, in Mat 24:30 is the same with the son of man:
coming in the clouds with great power and glory; not to judgment, but having taken vengeance on the Jewish nation, to set up his kingdom and glory in the Gentile world; See Gill on Mat 24:30.
25. And then he shall send his angels,.... The ministers of the Gospel to preach it, and plant more churches among the Gentiles, since that at Jerusalem was entirely broken up:
and shall gather together his elect; that is, he the son of man, or Christ, shall gather them by the ministry of his servants; or "they shall gather them", as the Ethiopic version reads; and as Beza says it is read in a certain copy: these ministers shall be the means of gathering such whom God has chosen from all eternity, to obtain salvation by Christ, out of the world, and unto Christ, and into a Gospel church state: even
from the uttermost part of the earth, to the uttermost part of the heaven; be they where they will, on earth, and under the whole heavens; See Gill on Mat 24:31.
26. Now learn a parable of the fig tree,.... Our Lord was now upon the Mount of Olives, in one part of which fig trees grew in great plenty, and one, or more, might be near, and in view; and it was the time of year, the passover being at hand, for its putting forth:
when her branch is yet tender; and soft and opening, through the sap now in motion:
and putteth forth leaves; from the branches:
ye know, that summer is near; from such an appearance on the fig tree; See Gill on Mat 24:32.
27. So ye, in like manner,.... This is an accommodation of the parable to the present case:
when ye shall see these things come to pass; the signs preceding the destruction of Jerusalem, and especially the abomination of desolation, or the Roman army surrounding it:
know that it, or he is nigh, even at at the doors; either that the destruction of Jerusalem is near; or that the son of man is just ready to come to take vengeance on it; or as Luke says, Luk 21:31, the kingdom of God is nigh at hand; or a more glorious display of the kingly power of Christ, in the destruction of his enemies, and a greater spread of his Gospel in the Gentile world; See Gill on Mat 24:33.
28. Verily I say unto you, that this generation shall not pass,.... Not the generation of men, in general, or Jews in particular, nor of Christians; but that present generation of men, they should not all go off the stage of life,
till all these things be done; which were now predicted by Christ, concerning the destruction of Jerusalem, the signs of it, and what, should immediately follow upon it; See Gill on Mat 24:34.
29. Heaven and earth shall pass away,.... Which may be understood either affirmatively, as what will be at the second coming of Christ; or comparatively, rather than any thing said by Christ should; and so shows the certainty and irreversibleness of his predictions, as it follows:
but my words shall not pass away; which is true of all the words of Christ he ever spake, and here particularly relates to those he had just delivered, concerning the calamities that should come upon the Jewish nation; See Gill on Mat 24:35.
30. But of that day, and of that hour,.... Of Jerusalem's destruction; for of nothing else had Christ been speaking; and, it is plain, the words are anaphorical, and relate to what goes before:
knoweth no man; nay, they that lived to see it, and have spoken of it, are not agreed about the particular day, when it was; much less did they know it beforehand, or could speak of it, and make it known to others:
no, not the angels which are in heaven; who are acquainted with many of the divine secrets, and have been employed in the imparting them to others, and in the executing divine purposes:
neither the Son; Christ, as the son of man; though he did know it as the Son of God, who knows all things, and so this; but as the son of man, and from his human nature he had no knowledge of any thing future: what knowledge he had of future things in his humanity, he had from his deity; nor, as man, had he any commission to make known, nor did he make known the day of God's vengeance on the Jews:
but the Father; who has the times and seasons in his own power, for the executing of any particular judgment on a nation, or the general one; See Gill on Mat 24:36.
31. Take ye heed, watch and pray,.... This seems to be the principal reason why the day and hour of Jerusalem's destruction, though known by the Father, were not made known to any man, neither to the angels, nor by them; nor to the son of man in the days of his flesh, nor by him when on earth; that his people might be upon their guard, against false Christs, and prophets, and their deception; and watch unto prayer, and in it, lest they fell into temptation, and that day should come upon them unawares:
for ye know not when the time is; the exact and precise time: for though the people of God had notice of it, and were sensible it was at hand, and did make their escape out of Jerusalem; yet they knew not the exact time, but that it might be sooner or later; and the unbelieving Jews were blinded, and in the dark about it to the very last; See Gill on Mat 24:42.
32. For the son of man is as a man taking a far journey,.... Or this case of the son of man's coming to take vengeance on the Jewish nation, is like a man that takes a journey into a far country. This puts me in mind of a question asked (m) by the Jews:
"what , "a far journey" from Modiim, and without.''
from Modiim, according to the Gemara (n), and commentators (o) on this passage, was a place fifteen miles from Jerusalem; so that, according to them, fifteen miles were reckoned a far journey (p).
Who left his house; and his goods in it, to the care and management of others during his absence:
and gave authority to his servants; to govern his house, and exercise power one over another, according to their different stations;
and to every man his work; which he was to do, while he was gone, and to give him an account of when he returned:
and commanded the porter to watch; his house, and take care that it was not broke open by thieves, and plundered of the substance that was in it. So Christ, when he ascended on high, went to heaven, the land afar off; left his house, his church, particularly in Judea, and at Jerusalem, to the care of his apostles, and gave authority to govern it, according to the laws, rules, and directions prescribed by him; and assigned every man his particular work, for which he gave him proper gifts and abilities; and ordered the porter to be on his watch, not Peter only, but all the apostles and ministers, whose business it is to watch over themselves, and the souls of men committed to their care.
(m) Misn. Pesachim, c. 9. sect. 2. (n) T. Bab. Pesachim, fol. 93. 2. (o) Maimon. & Bartenora in Misn. ib. (p) Maimon. Hilch. Korban Pesach. c. 5. sect. 9.
33. Watch ye therefore,.... Against false Christs, and false prophets; over yourselves, and the whole church; for the words are particularly addressed to the disciples of Christ:
for ye know not when the master of the house cometh; when Christ, of whom the whole family in heaven, and in earth, is named, who is a Son in his own house, is an high priest over the house of God, and Lord of his church and people, whom he has bought with his blood, and provides for with his grace, and by his Spirit, when he will come to break up housekeeping with the Jews, and bring his wrath upon them to the uttermost: whether
at even, or at midnight, or at the cock crowing, or in the morning. This is agreeably to the division of the night among the Jews, who speak of the first watch, the middle of the night, the cock crowing, and morning, as distinct from each other. The three first of these we have in one passage (q):
"every day they remove the ashes from the altar, "at cock crowing", or near it, either before, or after it; and on the day of atonement, "at midnight"; and on the feast days, "at the first watch",''
the same with the evening here: and elsewhere the morning and cock crowing are distinguished (r);
"for a last of the congregation, how long may a man eat and drink? until the pillar of the morning ascends, (or until it is morning,) the words of R. Eliezer ben Jacob; R. Simeon says, until cock crowing.''
And so the phrase, from cock crowing till morning, is used by them (s). The Romans also divided the night in like manner, into evening, the dead of the night, or midnight, cock crowing, and the morning (t). The allusion seems to be to the time of the president of the temple's coming into it, who had the management of the affairs of it, and of appointing to each priest his work: it is said (u),
"whoever would remove the ashes from the altar, rose up early, and washed himself before the president came; but in what hour does the president come? not at all times alike: sometimes he comes, , "at cock crowing", or near it, before it, or after it; and the president comes and knocks for them, and they open to him; and he says unto them, whosoever has washed himself, let him come and cast lots: they cast lots, and he is worthy whom he counts worthy.''
Such who understand these words of Christ's coming by death, or at judgment, apply these seasons to the several ages of men, as childhood, youth, manhood, and old age.
(q) Misn. Yoma, c. 1. sect. 8. T. Bab. Yoma, fol. 20. 9. & Zebachim, c. l. 96. 2. (r) T. Bab. Pesachim, fol. 2. 2. & Taanith, fol. 12. 1. (s) T. Bab. Zebachim, fol. 20. 2. (t) Alex. ab Alex. Genial. Dier. l. 4. c. 20. (u) Misn. Tumid. c. 1. sect. 2.
34. Lest coming suddenly,.... Unthought of, and unexpected, at an unawares:
he find you sleeping; inactive in the exercise of grace, and negligent in the performance of duty; unprepared for his coming, and unfit for service.
35. And what I say unto you,.... The four disciples, Peter, James, John, and Andrew; who came privately to him, and put to him the questions, which occasioned this long discourse; see Mar 13:3.
I say unto all. The Syriac and Persic versions read, "you all"; meaning all the rest of his apostles, and all his disciples and followers in Jerusalem, and in all Judea; who were all concerned in these things, and whom it became to
watch, and be upon their guard, and cast off all sloth and negligence; since they knew not soon the son of man would come, and all these evil things would be brought upon the Jewish nation, city, and temple: and the same exhortation is suitable to saints in all ages, times, and places, on account of the various snares, temptations, and evils, that they are liable to, the suddenness of death, and the uncertainty of the second coming of Christ.
Next: Mark Chapter 14
JFB
THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11)
After two days was the feast of the passover, and of unleavened bread--The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast.
and the chief priests and the scribes sought how they might take him by craft, and put him to death--From Matthew's fuller account (Mat. 26:1-75) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" (Mat 26:1) --referring to the contents of Mat. 24:1-25:46, which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses--"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over" the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt (Exo 12:12-13) --bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten (Exo 12:18-20). See on Co1 5:6-8. We are further told by Matthew (Mat 26:3) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him."
Matthew Henry
We have here the substance of that prophetical sermon which our Lord Jesus preached, pointing at the destruction of Jerusalem, and the consummation of all things; it was one of the last of his sermons, and not ad populum - to the people, but ad clerum - to the clergy; it was private, preached only to four of his disciples, with whom his secret was. Here is, I. The occasion of his prediction - his disciples' admiring the building of the temple (Mar 13:1, Mar 13:2), and their enquiry concerning the time of the desolation of them (Mar 13:3, Mar 13:4). II. The predictions themselves, 1. Of the rise of deceivers (Mar 13:5, Mar 13:6, Mar 13:21-23). 2. Of the wars of the nations (Mar 13:7, Mar 13:8). 3. Of the persecution of Christians (Mar 13:9-13). 4. Of the destruction of Jerusalem (Mar 13:14-20). 5. Of the end of the world (Mar 13:24-27). III. Some general intimations concerning the time of them (Mar 13:28-32). IV. Some practical inferences from all (Mar 13:33-37).
1–4. We may here see,
I. How apt many of Christ's own disciples are to idolize things that look great, and have been long looked upon as sacred. They had heard Christ complain of those who had made the temple a den of thieves; and yet, when he quitted it, for the wickedness that remained in it, they court him to be as much in love as they were with the stately structure and adorning of it. One of them said to him, "Look, Master, what manner of stones, and what buildings are here, Mar 13:1. We never saw the like in Galilee; O do not leave this fine place."
II. How little Christ values external pomp, where there is not real purity; "Seest thou these great buildings" (saith Christ), "and admirest thou them? I tell thee, the time is at hand when there shall not be left one stone upon another, that shall not be thrown down," Mar 13:2. And the sumptuousness of the fabric shall be no security to it, no nor move any compassion in the Lord Jesus towards it. He looks with pity upon the ruin of precious souls, and weeps over them, for on them he has put great value; but we do not find him look with any pity upon the ruin of a magnificent house, when he is driven out of it by sin, for that is of small value with him. With what little concern doth he say, Not one stone shall be left on another! Much of the strength of the temple lay in the largeness of the stones, and if these be thrown down, no footstep, no remembrance, of it will remain. While any part remained standing, there might be some hopes of the repair of it; but what hope is there, when not one stone is left upon another?
III. How natural it is to us to desire to know things to come, and the times of them; more inquisitive we are apt to be about that than about our duty. His disciples knew not how to digest this doctrine of the ruin of the temple, which they thought must be their Master's royal palace, and in which they expected their preferment, and to have the posts of honour; and therefore they were in pain till they got him alone, and got more out of him concerning this matter. As he was returning to Bethany therefore, he sat upon the mount of Olives, over against the temple, where he had a full view of it; and there four of them agreed to ask him privately, what he meant by the destroying of the temple, which they understood no more than they did the predictions of his own death, so inconsistent was it with their scheme. Probably, though these four proposed the question, yet Christ's discourse, in answer to it, was in the hearing of the rest of the disciples, yet privately, that is, apart from the multitude. Their enquiry is, When shall these things be? They will not question, at least not seem to question, whether they shall be or no (for their Master has said that they shall), but are willing to hope it is a great way off. Yet they ask not precisely the day and year (therein they were modest), but say, "Tell us what shall be the sign, when all these things shall be fulfilled? What presages shall there be of them, and how may we prognosticate their approach?"
5–13. Our Lord Jesus, in reply to their question, sets himself, not so much to satisfy their curiosity as to direct their consciences; leaves them still in the dark concerning the times and seasons, which the father has kept in his own power, and which it was not for them to know; but gives them the cautions which were needful, with reference to the events that should now shortly come to pass.
I. They must take heed that they be not deceived by the seducers and imposters that should now shortly arise (Mar 13:5, Mar 13:6); "Take heed lest any man deceive you, lest, having found the true Messiah, you lose him again in the crowd of pretenders, or be inveigled to embrace others in rivalship with him. Many shall come in my name (not in the name of Jesus), but saying, I am the Christ, and so claiming the dignities which I only an entitled to." After the Jews had rejected the true Christ, they were imposed upon, and so exposed by many false Christs, but never before; those false Christs deceived many; Therefore take heed lest they deceive you. Note, When many are deceived, we should thereby be awakened to look to ourselves.
II. They must take heed that they be not disturbed at the noise of wars, which they should be alarmed with, Mar 13:7, Mar 13:8. Sin introduced wars, and they come from men's lusts. But at some times the nations are more distracted and wasted with wars than at other times; so it shall be now; Christ was born into the world when there was a general peace, but soon after he went out of the world there were general wars; Nation shall rise against nation, and kingdom against kingdom. And what will become of them then who are to preach the gospel to every nation? Inter arma silent leges - Amidst the clash of arms, the voice of law is not heard. "But be not troubled at it." 1. "Let it be no surprise to you; you are bid to expect it, and such things must needs be, for God has appointed them, in order to further accomplishment of his purposes, and by the wars of the Jews" (which Josephus has given us a large account of) "God will punish the wickedness of the Jews." 2. "Let it be no terror to you, as if your interest were in danger of being overthrown, or your work obstructed by these wars; you have no concern in them, and therefore need not be apprehensive of any damage by them." Note, Those that despise the smiles of the world, and do not court and covet them, may despise the frowns of the world, and need not fear them. If we seek not to rise with them that rise in the world, why should we dread falling with them that fall in the world? 3. "Let it not be looked upon as an omen of the approaching period of the world, for the end is not yet, Mar 13:7. Think not that these wars will bring the world to a period; no, there are other intermediate counsels to be fulfilled betwixt that end and the end of all things, which are designed to prepare you for the end, but not to hasten it out of due time." 4. "Let it not be looked upon as if in them God has done his worst; no, he has more arrows in his quiver, and they are ordained against the persecutors; be not troubled at the wars you shall hear of, for they are but the beginnings of sorrows, and therefore, instead of being disturbed at them, you ought to prepare for worse; for there shall also be earthquakes in divers places, which shall bury multitudes in the ruins of their own houses, and there shall be famines, by which many of the poor shall perish for want of bread, and troubles and commotions; so that there shall be no peace to him that goes out or comes in. The world shall be full of troubles, but be not ye troubled; without are fightings, within are fears, but fear not ye their fear." Note, The disciples of Christ, if it be not their own fault, may enjoy a holy security and serenity of mind, when all about them is in the greatest disorder.
III. They must take heed that they be not drawn away from Christ, and from their duty to him, by the sufferings they should meet with for Christ's sake. Again, he saith, "Take heed to yourselves, Mar 13:9. Though you may escape the sword of war, better than some of your neighbours, because you interest not yourselves in the public quarrels, yet be not secure; you will be exposed to the sword of justice more than others, and the parties that contend with one another, will unite against you. Take heed therefore lest you deceive yourselves with the hopes of outward prosperity, and such a temporal kingdom as you have been dreaming of, when it is through many tribulations that you must enter into the kingdom of God. Take heed lest you needlessly expose yourselves to trouble, and pull it upon your own head. Take heed what you say and do, for you will have many eyes upon you." Observe,
1. What the trouble is which they must expect.
(1.) They shall be hated of all men; trouble enough! The thoughts of being hated are grievous to a tender spirit, and the fruits of that hatred must needs be a constant vexation; those that are malicious, will be mischievous. It was not for any thing amiss in them, or done amiss by them, that they were hated, but for Christ's name sake, because they were called by his name, called upon his name, preached his name, and wrought miracles in his name. The world hated them because he loved them.
(2.) Their own relations shall betray them, those to whom they were most nearly allied, and on whom therefore they depended for protection; "They shall betray you, shall inform against you, and be your prosecutors." If a father has a child that is a Christian, he shall become void of natural affection, it shall be swallowed up in bigotry, and he shall betray his own child to the persecutors, as if he were a worshipper of other gods, Deu 13:6-10.
(3.) Their church-rulers shall inflict their censures upon them; "You shall be delivered up to the great Sanhedrim at Jerusalem, and to the inferior courts and consistories in other cities, and shall be beaten in the synagogues with forty stripes at a time, as offenders against the law which was read in the synagogue." It is no new thing for the church's artillery, through the treachery of its officers, to be turned against some of its best friends.
(4.) Governors and kings shall use their power against them. Because the Jews have not power to put them to death, they shall incense the Roman powers against them, as they did Herod against James and Peter; and they shall cause you to be put to death, as enemies to the empire. They must resist unto blood, and still resist.
2. What they shall have to comfort themselves with, in the midst of these great and sore troubles.
(1.) That the work they were called to should be carried on and prosper, notwithstanding all this opposition which they should meet with in it (Mar 13:10); "The gospel shall, for all this, be published among all nations, and before the destruction of Jerusalem the sound of it shall go forth into all the earth; not only through all the nation of the Jews, but to all the nations of the earth." It is comfort to those who suffer for the gospel, that, though they may be crushed and borne down, the gospel cannot; it shall keep its ground, and carry the day.
(2.) That their sufferings, instead of obstructing their work, should forward it; "Your being brought before governors and kings shall be for a testimony of them (so some read it, Mar 13:9); it shall give you an opportunity of preaching the gospel to those before whom you are brought as criminals, to whom otherwise you could not have access." Thus St. Paul's being brought before Felix, and Festus, and Agrippa, and Nero, was a testimony to them concerning Christ and his gospel. Or, as we read it, It shall be for a testimony against them, against both the judges and the prosecutors, who pursue those with the utmost rage that appear, upon examination, to be not only innocent but excellent persons. The gospel is a testimony to us concerning Christ and heaven. If we receive it, it will be a testimony for us: it will justify and save us; if not, it will be a testimony against us in the great day.
(3.) That, when they were brought before kings and governors for Christ's sake, they should have special assistance from heaven, to plead Christ's cause and their own (Mar 13:11); "Take no thought before-hand what he shall speak, be not solicitous how to address yourselves to great men, so as to obtain their favour; your cause is just and glorious, and needs not be supported by premeditated speeches and harangues; but whatsoever shall be given you in that hour, whatsoever shall be suggested to you, and put into your minds, and into your mouths" (pro re nat - on the spur of the occasion), "that speak ye, and fear not the success of it, because it is off-hand, for it is not ye that speak, purely by the strength of your own wisdom, consideration, and resolution, but it is the Holy Ghost." Note, Those whom Christ calls out to be advocates for him, shall be furnished with full instructions: and when we are engaged in the service of Christ, we may depend upon the aids of the Spirit of Christ.
(4.) That heaven at last would make amends for all; "You will meet with a great deal of hardship in your way, but have a good heart on it, your warfare will be accomplished, and your testimony finished, and he that shall endure to the end, the same shall be saved," Mar 13:13. Perseverance gains the crown. The salvation here promised is more than a deliverance from evil, it is an everlasting blessedness, which shall be an abundant recompence for all their services and sufferings. All this we have, Mat 10:17, etc.
14–23. The Jews, in rebelling against the Romans, and in persecuting the Christians, were hastening to their own ruin apace, both efficiently and meritoriously, were setting both God and man against them; see Th1 2:15. Now here we have a prediction of that ruin which came upon them within less than forty years after this: we had it before, Mat 24:15, etc. Observe,
I. What is here foretold concerning it.
1. That the Roman armies should make a descent upon Judea, and invest Jerusalem, the holy city. These were the abomination of desolation, which the Jews did abominate, and by which they should be made desolate. The country of thine enemy is called the land which thou abhorrest, Isa 7:16. Therefore it was an abomination, because it brought with it nothing but desolation. They had rejected Christ as an abomination, who would have been their salvation; and now God brought upon them an abomination that would be their desolation, thus spoken of by Daniel the prophet (Dan 9:27), as that by which this sacrifice and offering should be made to cease. This army stood where it ought not, in and about the holy city, which the heathen ought not to have approached, nor would have been suffered to approach, if Jerusalem had not first profaned the crown of their holiness. This the church complains of, Lam 1:10, The heathen entered into her sanctuary, whom thou didst command that they should not enter into the congregation; but sin made the breach, at which the glory went out, and the abomination of desolation broke in, and stood where it ought not. Now, let him that readeth this, understand it, and endeavor to take it right. Prophecies should not be too plain, and yet intelligible to those that search them; and they are best understood by comparing them first with one another, and at last with the event.
2. That when the Roman army should come into the country, there would be no safety any where but by quitting the country, and that with all possible expedition. It will be in vain to fight, the enemies will be too hard for them; in vain to abscond, the enemies will find them out; and in vain to capitulate, the enemies will give them no quarter; a man cannot have so much as his life given him for a prey, but by fleeing to the mountains out of Judea; and let him take the first alarm, and make the best of his way. If he be on the house-top, trying from thence to discover the motions of the enemy, and spies them coming, let him not go down, to take any thing out of the house, for it will occasion his losing of time, which is more precious than his best goods, and will but encumber him, and embarrass his flight. If he be in the field, and there discover the approach of the enemy, let him get away as he is, and not turn back again, to take up his garment, Mar 13:16. If he can save his life, let him reckon it is a good bargain, though he can save nothing else, and be thankful to God, that, though he is cut short, he is not cut off.
3. That it would go very hard at that time with poor mothers and nurses (Mar 13:17); "Woe to them that are with child, that dare not go into strange places, that cannot shift for themselves, nor make haste as others can. And woe to them that give suck, that know not how either to leave the tender infants behind them, or to carry them along with them." Such is the vanity of the creature, that the time may often be, when the greatest comforts may prove the greatest burthens. It would likewise be very uncomfortable, if they should be forced to flee in the winter (Mar 13:18), when the weather and ways were bad, when the roads would be scarcely passable, especially in the mountains to which they must flee. If there be no remedy but that trouble must come, yet we may desire and pray that, if it be God's will, the circumstances of it may be so ordered as to be a mitigation of the trouble; and when things are bad, we ought to consider they might have been worse. It is bad to be forced to flee, but it would have been worse if it had been in the winter.
4. That throughout all the country of the Jews, there should be such destruction and desolation made, as could not be paralleled in any history (Mar 13:19); In those days shall be affliction, such as was not from the beginning of time; that is, of the creation which God created, for time and the creation are of equal date, unto this day, neither shall be to the end of time; such a complication of miseries, and of such continuance. The destruction of Jerusalem by the Chaldeans was very terrible, but this exceeded it. It threatened a universal slaughter of all the people of the Jews; so barbarously did they devour one another, and the Romans devour them all, that, if their wars had continued a little longer, no flesh could have been saved, not one Jew could have been left alive; but in the midst of wrath God remembered mercy; and, (1.) He shortened the days; he let fall his controversy before he had made a full end. As a church and nation the ruin was complete, but many particular persons had their lives given them for a prey, by the storm's subsiding when it did. 2. It was for the elects' sake that those days were shortened; many among them fared the better for the sake of the few among them that believed in Christ, and were faithful to him. There was a promise, that a remnant should be saved (Isa 10:22), and that God would not, for his servants' sakes, destroy them all (Isa 65:8); and these promises must be fulfilled. God's own elect cry day and night to him, and their prayers must be answered, Luk 18:7.
II. What directions are given to the disciples with reference to it.
1. They must shift for the safety of their lives; "When you see the country invaded, and the city invested, flatter not yourselves with thoughts that the enemy will retire, or that you may be able to make your part good with them; but, without further deliberation or delay, let them that are in Judea, flee to the mountains, Mar 13:14. Meddle not with the strife that belongs not to you; let the potsherds strive with the potsherds of the earth, but do you go out of the ship when you see it sinking, that you die not the death of the uncircumcised in heart."
2. They must provide for the safety of their souls; "Seducers will be busy at that time, for they love to fish in troubled waters, and therefore then you must double your guard; then, if any man shall say unto you, Lo, here is Christ, or, Lo, he is there, you know he is in heaven, and will come again at the end of time, to judge the world, and therefore believe them not; having received Christ, be not drawn into the snares of any antichrist; for false Christs, and false prophets, shall arise," Mar 13:22. When the gospel kingdom was in the setting up, Satan mustered all his force, to oppose it, and made use of all his wiles; and God permitted it, for the trial of sincerity of some, and the discovery of the hypocrisy of others, and the confusion of those who rejected Christ, when he was offered to them. False Christs shall rise, and false prophets that shall preach them up; or such, as, though they pretend not to be Christs, set up for prophets, and undertake to foretel things to come, and they shall show signs and lying wonders; so early did the mystery of iniquity begin to work, Th2 2:7. They shall seduce, if it were possible, the very elect; so plausible shall their pretences be, and so industrious shall they be to impose upon people, that they shall drawn away many that were forward and zealous professors of religion, many that were very likely to have persevered; for nothing will be effectual to secure men but that foundation of God which stands immovably sure, The Lord knoweth them that are his, who shall be preserved when the faith of some is overthrown, Ti2 2:18, Ti2 2:19. They shall seduce, if it were possible, the very elect; but it is not possible to seduce them; the election shall obtain, whoever are blinded, Rom 11:7. But, in consideration hereof, let the disciples be cautious whom they give credit to (Mar 13:23); But take ye heed. Christ knew that they were of the elect, who could not possibly be seduced, and yet he said to them, Take heed. An assurance of persevering, and cautions against apostasy, will very well consist with each other. Though Christ said to them, Take heed, it doth not therefore follow, that their perseverance was doubtful, for they were kept by the power of God; and though their perseverance was secured, yet it doth not therefore follow, that this caution was needless, because they must be kept in the use of proper means. God will keep them, but they must keep themselves. "I have foretold you all things; have foretold you of this danger, that, being fore-warned, you may be fore-armed; I have foretold all things which you needed to have foretold to you, and therefore take heed of hearkening to such as pretend to be prophets, and to foretel more than I have foretold." The sufficiency of the scripture is good argument against listening to such as pretend to inspiration.
24–27. These verses seem to point at Christ's second coming, to judge the world; the disciples, in their question, had confounded the destruction of Jerusalem and the end of the world (Mat 24:3), which was built upon a mistake, as if the temple must needs stand as long as the world stands; this mistake Christ rectifies, and shows that the end of the world in those days, those other days you enquire about, the day of Christ's coming, and the day of judgment, shall be after that tribulation, and not coincident with it. Let those who live to see the Jewish nation destroyed, take heed of thinking that, because the Son of man doth not visibly come in the clouds then, he will never so come; no, he will come after that. And here he foretels,
1. The final dissolution of the present frame and fabric of the world; even of that part of it which seems least liable to change, the upper part, the pure and more refined part; The sun shall be darkened, and the moon shall no more give her light; for they shall be quite outshone by the glory of the Son of man, Isa 24:23. The stars of heaven, that from the beginning had kept their place and regular motion, shall fall as leaves in autumn; and the powers that are in heaven, the heavenly bodies, the fixed stars, shall be shaken.
2. The visible appearance of the Lord Jesus, to whom the judgment of that day shall be committed (Mar 13:26); Then shall they see the Son of man coming in the clouds. Probably he will come over that very place where he sat when he said this; for the clouds are in the lower region of the air. He shall come with great power and glory, such as will be suited to the errand on which he comes. Every eye shall then see him.
3. The gathering together of all the elect to him (Mar 13:27); He shall send his angels, and gather together his elect to him, to meet him in the air, Th1 4:17. They shall be fetched from one end of the world to the other, so that none shall be missing from that general assembly; they shall be fetched from the uttermost part of the earth, most remote from the places where Christ's tribunal shall be set, and shall be brought to the uttermost part of heaven; so sure, so swift, so easy, shall their conveyance be, that there shall none of them miscarry, though they were to be brought from the uttermost part of the earth one way, to the uttermost part of the heaven another way. A faithful Israelite shall be carried safely, though it were from the utmost border of the land of bondage to the utmost border of the land of promise.
28. We have here the application of this prophetical sermon; now learn to look forward in a right manner.
I. "As to the destruction of Jerusalem, expect it to come very shortly; as when the branch of the fig-tree becomes soft, and the leaves sprout forth, ye expect that summer will come shortly, Mar 13:28. When second causes begin to work, ye expect their effects in their proper order and time. So when ye see these things come to pass, when ye see the Jewish nation embroiled in wars, distracted by false Christs and prophets, and drawing upon them the displeasure of the Romans, especially when ye see them persecuting you for your Master's sake, and thereby standing to what they did when they put him to death, and repeating it, and so filling up the measure of their iniquity, then say that their ruin is nigh, even at the door, and provide for yourselves accordingly." The disciples themselves were indeed all of them, except John, taken away from the evil to come, but the next generation whom they were to train up, would live to see it; and by these instructions which Christ left behind him would be kept from sharing in it; "This generation that is now rising up, shall not all be worn off before all these things come to pass, which I have told you of, relating to Jerusalem, and they shall begin to take effect now shortly. And as this destruction is near and within ken, so it is sure. The decree is gone forth, it is a consummation determined," Dan 9:27. Christ doth not speak these things, merely to frighten them; no, they are declarations of God's fixed purpose; "Heaven and earth shall pass away, at the end of time; but my words shall not pass away (Mar 13:31), not one of these predictions shall fail of a punctual accomplishment."
II. "As to the end of the world, do not enquire when it will come, for it is not a question fit to be asked, for of that day, and that hour, knoweth no man; it is a thing at a great distance; the exact time is fixed in the counsel of God, but is not revealed by any word of God, either to men on earth, or to angels in heaven; the angels shall have timely notice to prepare to attend in that day, and it shall be published, when it comes to the children of men, with sound of trumpet; but, at present, men and angels are kept in the dark concerning the precise time of it, that they may both attend to their proper services in the present day." But it follows, neither the Son; but is there any thing which the Son is ignorant of? We read indeed of a book which was sealed, till the Lamb opened the seals; but did not he know what was in it, before the seals were opened? Was not he privy to the writing of it? There were those in the primitive times, who taught from this text, that there were some things that Christ, as man, was ignorant of; and from these were called Agnoetae; they said, "It was no more absurd to say so, than to say that his human soul suffered grief and fear;" and many of the orthodox fathers approved of this. Some would evade it, by saying that Christ spoke this in a way of prudential economy, to divert the disciples from further enquiry: but to this one of the ancients answers, It is not fit to speak too nicely in this matter - ou dei panu akribologein, so Leontius in Dr. Hammond, "It is certain (says Archbishop Tillotson) that Christ, as God, could not be ignorant of any thing; but the divine wisdom which dwelt in our Saviour, did communicate itself to his human soul, according to the divine pleasure, so that his human nature might sometimes not know some things; therefore Christ is said to grow in wisdom (Luk 2:52), which he could not be said to do, if the human nature of Christ did necessarily know all things by virtue of its union with the divinity." Dr. Lightfoot explains it thus; Christ calls himself the Son, as Messiah. Now the Messiah, as such, was the father's servant (Isa 42:1), sent and deputed by him, and as such a one he refers himself often to his Father's will and command, and owns he did nothing of himself (Joh 5:19); in like manner he might be said to know nothing of himself. The revelation of Jesus Christ was what God gave unto him, Rev 1:1. He thinks, therefore, that we are to distinguish between those excellencies and perfections of his, which resulted from the personal union between the divine and human nature, and those which flowed from the anointing of the Spirit; from the former flowed the infinite dignity of his perfect freedom from all sin; but from the latter flowed his power of working miracles, and his foreknowledge of things to come. What therefore (saith he) was to be revealed by him to his church, he was pleased to take, not from the union of the human nature with the divine, but from the revelation of the Spirit, by which he yet knew not this, but the Father only knows it; that is, God only, the Deity; for (as Archbishop Tillotson explains it) it is not used here personally, in distinction from the Son and the Holy Ghost, but as the Father is, Fons et Principium Deitatis - The Fountain of Deity.
III. "As to both, your duty is to watch and pray. Therefore the time is kept a secret, that you may be engaged to stand always upon your guard (Mar 13:33); Take ye heed of every thing that would indispose you for your Master's coming, and would render your accounts perplexed, and your spirits so too; watch for his coming, that it may not at any time be a surprise to you, and pray for that grace which is necessary to qualify you for it, for ye know not when the time is; and you are concerned to be ready for that every day, which may come any day." This he illustrates, in the close, by a parable.
1. Our Master is gone away, and left us something in trust, in charge, which we must give account of, Mar 13:34. He is as a man taking a far journey; for he is gone to be away a great while, he has left his house on earth, and left his servants in their offices, given authority to some, who are to be overseers, and work to others, who are to be labourers. They that have authority given them, in that had work assigned them, for those that have the greatest power have the most business; and to them to whom he gave work, he gave some sort of authority, to do that work. And when he took his last leave, he appointed the porter to watch, to be sure to be ready to open to him at his return; and in the mean time to take care to whom he opened his gates, not to thieves and robbers, but only to his Master's friends and servants. Thus our Lord Jesus, when he ascended on high, left something for all his servants to do, expecting they should all do him service in his absence, and be ready to receive him at his return. All are appointed to work, and some authorized to rule.
2. We ought to be always upon our watch, in expectation of his return, Mar 13:35-37. (1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made. (2.) We know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come, whether in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore, as soon as we are capable of expecting any thing, we must expect death. (3.) Our great care must be, that, whenever our Lord comes, he do not find us sleeping, secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord's coming; ready to say, He will not come, and unready to meet him. (4.) His coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless, and asleep, it will come upon them as a thief in the night. (5.) It is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; "What I say unto you four (Mar 13:37), I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless."