Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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. . 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,

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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. . 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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

Verse 1

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?"

Verse 5

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.

Verse 14

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.

Verse 24

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.

Verse 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."

Verse 1

13:1-37 This passage brings to a conclusion the section begun at 11:1. Israel’s failure to produce fruit (11:12-26; 12:38-40) and its leaders’ hostility toward God’s anointed, the Messiah (11:1-11, 27-33; 12:13-17, 18-27), would result in judgment and the destruction of Jerusalem and the Temple.

13:1 Leaving the Temple, Jesus was heading to the Mount of Olives (13:3). • look at these magnificent buildings! The sight of the Temple would have been awe-inspiring. It was the largest temple complex in the world, with immense stones. One stone that has been uncovered in the western wall is estimated to weigh 600 tons. With its white stones, gold trim, and the gold-covered roof, the Temple complex looked like a snow-covered mountain; in the sun it was a blinding sight (Josephus, War 5.5.6). The Talmud says that “He who has not seen the temple in its full construction has never seen a glorious building in his life” (Babylonian Sukkah 51b).

Verse 2

13:2 Jesus’ reply to the disciples was shocking. This glorious and massive Temple complex, a symbol of strength and permanence and God’s favor for the Jews, would be totally, irrevocably destroyed. • Not one stone will be left on top of another! Jesus’ prediction emphasized the total devastation that would result from the Roman army’s systematic attack on the entire Temple complex (Josephus, Antiquities 6.9.1; 7.1.1.). To say that Jesus’ prediction was not fulfilled because some of the foundation stones still stand is to misunderstand the language of prophecy. One does not expect a prophet to say that 97.9% of these stones will be removed! Anyone in the first century who visited Jerusalem after AD 70 would have acknowledged that Jesus’ prediction had been fulfilled.

Verse 3

13:3-4 Andrew appeared here with the trio, Peter, James, and John (5:37; 9:2; 14:33), completing the two sets of brothers (1:16-20; 3:16-18). • Jesus’ prediction elicited two questions from the disciples. Although some scholars argue that the second question goes beyond the first in looking to the coming of the Son of Man at the end of the age, it is best to interpret these two questions as focusing on the time and the sign associated with the destruction of Jerusalem and the Temple (cp. 13:29-30; Luke 21:7). These questions follow naturally from Jesus’ prediction in Mark 13:2. The desire to know the sign reflected the disciples’ desire to be forewarned and prepared for all . . . these things.

Verse 5

13:5-23 This section is often divided into two parts, 13:5-13 and 13:14-23. The first part is often interpreted as describing the destruction of Jerusalem, which occurred in AD 70, while the second part is taken to describe the coming of the Son of Man in the future. It is best, however, to interpret all of 13:5-23 as describing events surrounding the destruction of Jerusalem in AD 70 because: (1) 13:5-23 is Jesus’ answer to the two questions (13:4) that deal with the destruction of Jerusalem (13:2); (2) The commands to flee Judea (13:14-16), the woe announced upon pregnant and nursing women (13:17), and the prayer that it not take place in winter (13:18) make sense if they refer to the events of AD 70 but not if they refer to the future return of Christ; (3) Three warnings in this passage (13:5, 9, 23) tie this passage together and indicate that 13:5-23 should be understood as a unit. • The subdivisions of this section are arranged as a chiasm (X-pattern): A: Deceivers claim to be the Messiah (13:5-6). B: There are reports of fighting and natural disasters (13:7-8). C: There is persecution of believers (13:9-13). B': The fighting in Judea and resulting tribulation begin (13:14-20). A': Deceivers claim to be the Messiah (13:21-23).

13:5-6 Jesus warned his followers not to be misled by the many false messiahs who would come claiming, ‘I am the Messiah’ and would deceive many into following them. These false claimants would profess to be the long-awaited Jewish Messiah (not Jesus per se) or to speak on the Messiah’s behalf. Such claimants included Theudas the Galilean (Acts 5:36), Simon the son of Gioras, and John of Gischala, who deceived many in the AD 60s.

Verse 7

13:7 The Greek word translated must is also used in 8:31. In both instances, God’s sovereignty over events is emphasized. • but the end won’t follow immediately: These things would occur, and just as birth pains are followed by childbirth, God’s judgment on Jerusalem would follow. However, these events did not indicate that it was going to happen right away.

Verse 9

13:9 The second watch out! warns of persecution that was to come upon Christians (see 6:11; 8:34-38; 10:30; see 4:17). Jewish Christians would be brought before local councils of Jewish leaders, who had authority over Jewish communities. We read of such a council in Matt 10:17 and probably in Matt 5:22 (see also Acts 4:1-22). • beaten in the synagogues: Paul’s beatings in 2 Cor 11:24-25 were probably inflicted in the local synagogue. • The followers of Jesus would also be susceptible to trial before governors and kings (see Acts 23:24; 24:10-27; 25:1–26:32). Such trials were due to their being followers of Jesus (Mark 13:9, 13), not on account of real wrongdoing (see 1 Pet 4:14-16).

Verse 10

13:10 Such trials (13:9, 11) would be a means through which the Good News would be preached to all nations. This would all take place first—i.e., before the destruction of Jerusalem. For Paul’s understanding of how the Good News had already been preached to every nation in his day, see Rom 16:26; Col 1:6, 23 (see also Rom 1:5, 8; 10:18; 15:19, 23).

Verse 11

13:11 A word of encouragement follows the warning of 13:9. Jesus’ followers need not fear what they should say in these circumstances. The early followers of Jesus were generally uneducated and without political influence (see Acts 4:10-17; 1 Cor 1:26), so this assurance would have comforted them. Believers are not prohibited from thinking about what they will say, but they need not worry about it.

Verse 12

13:12-13 There would be no single group, not even their own families, to whom persecuted Christians could automatically flee or turn for help (see Matt 10:35-36; Luke 12:53). They would be universally hated because of their allegiance to Jesus (because you are my followers). Those who remain faithful to death (to the end) will be saved from eternal punishment (see also Mark 8:35; Rev 2:7, 10, 17, 26-28; 3:5, 12, 21).

Verse 14

13:14-20 Jesus now gave the sign requested in 13:4 and instructed his followers how to respond when they saw it. In 13:5-13, they were told not to be alarmed. Here they are told that those in Judea must flee to the hills.

13:14 The day is coming when you will see the sacrilegious object that causes desecration: Mark did not explain what this object would be, but Jewish readers in the first century were familiar with the term. The prophet Daniel had foretold that such an object would stand in the Temple in Jerusalem (Dan 9:27; 11:31), and many Jews understood the events in Jerusalem in 167–164 BC, during the time of Antiochus IV Epiphanes, to be a fulfillment of that prophecy. (The deuterocanonical book of 1 Maccabees, written about 100 BC, narrates Antiochus’s reign and describes how Antiochus and his followers erected a “sacrilegious object causing desecration on top of the altar for burnt offerings,” 1 Maccabees 1:54, 59). • standing where he should not be: In light of the historical background and the reference to Jerusalem (Mark 13:2, 4) and Judea (13:14), this clause clearly refers to something inappropriate happening in the Temple in Jerusalem. • (Reader, pay attention!): Mark alerted his original readers to pay attention to his description of this sign, which indicates that the expression required careful thought and discernment. Mark’s readers were to look for a sign that was similar to what had happened in the time of Antiochus Epiphanes. • Although the phrase sacrilegious object that causes desecration is grammatically neuter, the word standing is grammatically masculine, so it refers to a person and not a thing. Suggestions as to who it might have been include: (1) the emperor Caligula, who in AD 39–40 attempted to erect a statue of himself in the Temple (Josephus, Antiquities 12.8.2-3); (2) Pontius Pilate (AD 26–36), who attempted to have the Roman soldiers march into Judea displaying their standards, which were considered idolatrous by Jews (Josephus, War 2.9.2-3); (3) the Zealots in AD 69–70, when they committed atrocities in the Temple, appointed an unqualified person as the high priest of the nation, and “came into the sanctuary with polluted feet” (Josephus, War 4.3.4-8); (4) the Roman general Titus, who after conquering Jerusalem in AD 70 forced entry into the Temple as well (Josephus, War 6.4.7); (5) Titus’s soldiers, who set up their standards in the Temple, sacrificed to them, and proclaimed Titus as emperor (Josephus, War 6.6.1); (6) the destruction of the Temple itself in AD 70; or (7) a future event involving the coming of the antichrist (see 2 Thes 2:3-4). The context and source of the expression eliminate several of these theories. In Daniel and 1 Maccabees, the expression involves the Temple, its altar, and its sacrificial rituals. In Mark 13:14-20, it is a sign for people to flee Judea, and what it refers to must occur while there is still time to flee (i.e., before the Roman army had occupied Judea and besieged Jerusalem). Explanations 1 and 2 are too early to serve as a recognizable sign to flee Judea, they didn’t actually defile the Temple, and the Christians did not flee Jerusalem. Explanations 4–6 occurred too late, for there would have been no opportunity to flee after Titus entered Jerusalem. Explanation 7 does not refer to the destruction of Jerusalem in AD 70, which is the subject of 13:14-20, and the coming of the antichrist would not be limited to Judea. Explanation 3, however, fits well: It occurred in AD 69–70, shortly before Titus besieged Jerusalem, which would have given Christians a brief opportunity to leave Jerusalem before it was besieged; and it involved actions that defiled the holy place in the Temple. This interpretation also helps to distinguish the sign of the coming disaster (the sacrilegious person) from the disaster itself (the destruction of Jerusalem and the Temple). • Then: At the appearance of the sacrilege, those in Judea were to flee to the hills. The early church historian Eusebius tells of a prophetic oracle given to the Jerusalem church that caused them to flee the city before its destruction (Eusebius, Church History 3.5.3).

Verse 15

13:15-16 A person relaxing on the roof of their Judean home should not even pack after seeing this sign, but come down and flee. Likewise, a person out in the field should not return home to retrieve his coat. Believers were to flee from the approaching Roman army as soon as they saw the sign of 13:14. The Roman army did not practice a swift “blitzkrieg” kind of warfare. Their movement tended to be cautious, methodical, and relentless. But Jesus warned against playing a waiting game to see how things would develop.

Verse 17

13:17 The intensity of the coming disaster is illustrated by the suffering of the most vulnerable. In that day, the joy of motherhood (see Luke 1:25, 57-59) would be accompanied by terrible trouble.

Verse 18

13:18 In winter, the wadis (canyon-like riverbeds) are flooded, travel is more difficult, and survival is harder.

Verse 19

13:19 greater anguish in those days than at any time since God created the world: Such hyperbole is common in Semitic expression; it heightens the terror of that horrible time and should not be taken as an exact statistical analysis of how this suffering ranks alongside other disasters. • And it will never be so great again: The events of 13:14-23 would not bring history to an end; history would continue after the destruction of the Temple in AD 70.

Verse 20

13:20 God’s shortening of his timetable for the days of calamity is referred to frequently in intertestamental Jewish literature (e.g., 2 Esdras 2:13; 2 Baruch 20:1). This statement emphasizes the horrors of this tribulation experienced by God’s people, but also God’s mercy in shortening this time. • not a single person will survive: The whole population of Judea might have been destroyed if the days of anguish had been longer. • chosen ones (literally elect): Followers of Jesus.

Verse 21

13:21-23 The larger section (13:5-23) concludes with another warning about messianic pretenders. Here the pretenders are associated with the events of AD 70, whereas in 13:5-6 they were associated with the normal course of events. Along with false messiahs, prophets would appear and perform miraculous signs and wonders (13:22), hoping to deceive not only the Jews of Judea and Jerusalem but even the Christians (God’s chosen ones). Jesus warned his followers not to believe such reports. When the Messiah comes from heaven (13:26), everyone will see and know it (see Rev 1:7). • Watch out! This warning unifies the section (Mark 13:5-23) and brings it to a close. Jesus’ teaching in this section was to warn his followers in Judea and Jerusalem not to be misled by false messianic hopes and claims. Many Jews succumbed to such claims in the late AD 60s, and Josephus (Antiquities 17.10.8) describes the great harm done by these pretenders, who encouraged the Jewish people to resist the Romans. Nothing should distract Christians from fleeing Judea and Jerusalem when they see the sacrilegious object that causes desecration taking place. • For Mark’s readers in Rome, Jesus’ message had a different application. Mark wanted his readers to watch out for those who promised timetables for prophecy to be fulfilled. They could not know the time (13:32), and a frenzy about the second coming of Christ was forbidden, but they were to be alert (13:33-37) and prepare themselves for persecution (13:9-13; see 8:34-38) according to Jesus’ words of encouragement (13:11, 13).

Verse 24

13:24-27 At that time, after the anguish of those days: Many scholars argue that the cosmic signs of 13:24-25, the coming of the Son of Man in 13:26, and the gathering of the chosen ones from throughout the world in 13:27 are metaphorical ways of referring to the destruction of Jerusalem in AD 70 and to the vindication of the Son of Man by that event. The traditional interpretation, though, is that, whereas the former material refers to the destruction of Jerusalem, this passage refers to the coming of the Son of Man (the parousia) that will occur at the end of history. This interpretation fits better for several reasons: (1) After the anguish of those days means after the destruction of Jerusalem, not during it, and at that time (literally in those days) could occur at any time after the events of 13:5-23; (2) several words used in 13:26 are used elsewhere to describe the coming of the Son of Man: glory (8:38), power and clouds (14:62); and (3) in light of the early church’s longing and praying for the return of the Lord Jesus (1 Cor 16:22; Rev 22:20), Mark’s readers would have interpreted Mark 13:26 as the second coming of Jesus, which will bring history as we know it to a close. The prophets, Jesus, and the Gospel writers described this event as though seen through a telescope, and the distance between events is unclear; no one knows the time for this event except God himself (13:32). The events of 13:5-23 and 13:24-27 are part of the same great, divine act that includes the coming of the Son of Man, his ministry, death, and resurrection, the judgment of Jerusalem in AD 70, and the Son of Man’s final coming in glory.

13:24b-25 Some of the language used in the New Testament to describe Jesus’ second coming, such as the “trumpet call of God” (1 Thes 4:16), appears to be metaphorical, and in the Old Testament, cosmic language is frequently used to describe historical events metaphorically (see Isa 11:1-9; 13:9-11; Jer 4:23-28; Ezek 32:1-16). So it is possible that this imagery could refer to a past event, such as the destruction of Jerusalem, if that is the meaning of Mark 13:24-27. However, the New Testament writers clearly understood the coming of the Son of Man to be the visible and personal return of Jesus in the future (see Acts 1:9-11).

Verse 27

13:27 The Son of Man, at his coming, will gather his chosen people—those who believe in him and follow him—from all over the world (see Zech 2:6) and from the farthest ends of the earth and heaven (see Deut 13:7; 30:4; Isa 42:10; 62:11). This hope is expressed frequently in the Old Testament (e.g., Ps 107:2-3; Isa 11:11-16; 27:12-13; 43:5-13; 49:12; 60:1-9; Jer 31:10). For Mark’s readers, this passage would have provided encouragement to endure and remain faithful despite the persecutions foretold in Mark 13:9-13. The Son of Man’s coming will also bring judgment on the unrighteous (8:38; 13:32-37; Matt 13:41-43; 24:36-51; 25:1-12, 31-46).

Verse 28

13:28-31 This passage contains the lesson (literally parable) of the fig tree (13:28-30) and two sayings (13:30-31). It is closely tied to 13:4-23 by the words all these things (13:4) and the expression when you see (13:29; cp. 13:14).

Verse 29

13:29 his return (literally he/it is near): The Greek has no explicit subject, so the choice between “he is near” or “it is near” depends on whether 13:29-30 refers to 13:4-23 or to 13:24-27. The NLT text understands it as referring to the return of the Son of Man. Because words in 13:4 are echoed in 13:29 and 30 (see study note on 13:28-31), others interpret it as referring to the destruction of Jerusalem. Just as the sprouting of the fig tree is a herald of summer, the desolating sacrilege (13:14) would be a harbinger of Jerusalem’s destruction.

Verse 30

13:30 This generation was to witness the fulfillment of these events. That generation did witness the destruction of Jerusalem. Those, however, who hold that all these things refers to the coming of the Son of Man have to interpret this generation as meaning something other than “people alive at this time.” It could refer to the continued existence of the Jewish people, the whole human race, the Christian community, or the last generation of the end time.

Verse 31

13:31 Jesus personally guaranteed what he had said. My words include specifically what Jesus said in the whole discourse of Mark 13:1-37. Mark’s readers would have understood this as guaranteeing the truth of all Jesus’ teachings known to them (Luke 1:2). Like the Old Testament Scriptures (see Isa 40:8), Jesus’ words are eternal. His teachings are more abiding than the fundamental elements of creation. The basic elements of creation will pass away (see also Ps 102:25-26; Isa 40:6-8; 51:6; Matt 5:18; Luke 16:17; 2 Pet 3:7, 10; Rev 20:11), but Jesus’ words will never disappear.

Verse 32

13:32-37 Just as 13:28-31 seems to pick up the theme of 13:5-23 in speaking of the destruction of Jerusalem, 13:32-37 apparently picks up the theme of 13:24-27 and speaks of the coming of the Son of Man. An introductory warning against speculations concerning the end time (13:32) is followed by a warning to be on guard because one cannot know the time of the end (13:33). A story illustrates the need to be ready for the Lord’s return (13:34), and its application repeats the need to watch lest they be found unprepared (13:35-36); the concluding warning is also for watchfulness (13:37).

13:32 The statement no one knows the day or hour (cp. Acts 1:7) introduces the warning to be watchful (Mark 13:33-37) and discourages speculation. • Jesus refers to himself as the Son, higher than the angels in an ascending hierarchy that begins with no one and ends with only the Father. The authenticity of this saying is assured by the limitation it places on the Son’s knowledge, something the early church would not likely have imagined—in the apocryphal gospels (about AD 150–300), the tendency is to exalt and magnify Jesus’ divine attributes (e.g., see the Infancy Gospel of Thomas). In the miracle of the incarnation, Jesus experienced limitation (Mark 10:40; 13:32). If the Son himself did not know the day or hour, Christians should refrain from seeking such knowledge for themselves.

Verse 33

13:33-37 These verses contain several variations of the same basic warning: Be on guard! Stay alert! and watch. The repetition emphasizes the need to be vigilant.

Verse 34

13:34-35 The point of the story is not that the return of the Lord is uncertain or unexpected (see Matt 24:45-51; 25:1-30; Luke 12:36-38; 19:12-27), but that there will be no sign or warning of his coming. The parable is allegorical in at least two respects, with the master (Greek kurios) understood as the Lord [kurios] Jesus Christ and the slaves or household servants as the Christian community. But to allegorize the gatekeeper as the apostles or Peter was a post–New Testament development. • in the evening, at midnight, before dawn (literally the cock’s crowing), or at daybreak: The four periods of the night correspond to the Roman division of the night into four watches of three hours each and simply mean that the master can return at any time during the night.

Verse 37

13:37 The passage, originally addressed to the disciples (you, see also 13:5), is also directed to all readers of Mark’s Gospel (everyone). • Watch for him! Although 13:32-37 warns about being ready, the early church experienced this vigilance as a joyous anticipation of “that wonderful day when the glory of our great God and Savior, Jesus Christ, will be revealed” (Titus 2:13). Even Greek Christians in the first century repeated the Aramaic prayer, Marana tha (“Come, Lord,” see 1 Cor 16:22; Rev 22:20) and today, we still “eagerly look forward to his appearing” (2 Tim 4:8).