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Mark 13:32
Verse
Context
Sermons
Russell Kelfer
Erlo Stegen
John R. Rice
Randy Alcorn
G. Campbell Morgan
St. AugustineSt. AugustineSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
But of that day and that hour--that is, the precise time. knoweth no man--literally, no one. no, not the angels which are in heaven, neither the Son, but the Father--This very remarkable statement regarding "the Son" is peculiar to Mark. Whether it means that the Son was not at that time in possession of the knowledge referred to, or simply that it was not among the things which He had received to communicate--has been matter of much controversy even among the firmest believers in the proper Divinity of Christ. In the latter sense it was taken by some of the most eminent of the ancient Fathers, and by LUTHER, MELANCTHON, and most of the older Lutherans; and it is so taken by BENGEL, LANGE, WEBSTER and WILKINSON, CHRYSOSTOM and others understood it to mean that as man our Lord was ignorant of this. It is taken literally by CALVIN, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STIER, ALFORD, and ALEXANDER.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.
Mark 13:32
Readiness at Any Hour
31Heaven and earth will pass away, but My words will never pass away.32No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. 33Be on your guard and stay alert! For you do not know when the appointed time will come.
- Scripture
- Sermons
- Commentary
God's Truth: The Roles of Men and Women
By Russell Kelfer3.2K39:37Marriage ProblemsMAT 6:33MRK 13:32JHN 5:22JHN 14:26ACT 16:6ROM 5:5In this sermon, Russell Kelfer discusses the importance of recognizing the distinct differences and roles between men and women in marriage. He emphasizes that while men may be physically stronger, both men and women are equal in spiritual value and worth. Kelfer addresses the potential controversy surrounding this topic, acknowledging that some may be offended by his views. He also provides guidance for women who are single, widowed, divorced, or separated, encouraging them to recognize their direct relationship with God and seek out the purpose for their current state.
Ascension Power
By Erlo Stegen2.4K42:12Resurrection LifeMAT 24:43MRK 13:32ACT 1:7ACT 1:9PHP 2:9REV 1:7In this sermon, the preacher emphasizes the importance of repentance and turning away from sin. He reminds the audience that seeing the wounds of Jesus should make it difficult for them to continue sinning. The preacher also discusses the topic of the return of Jesus, highlighting that no one knows the exact time of his coming. He encourages the audience to focus on being witnesses for Jesus in their local communities and to the ends of the earth. The sermon references Bible verses such as Acts 1:7-8, Philippians 2:9-11, and Revelation 1:7 to support the preacher's message.
False Teaching About the Last Days
By John R. Rice02CH 7:14JER 23:29MAT 24:29MRK 13:32JHN 14:12ACT 1:5ACT 1:7John R. Rice addresses the prevalent belief in the imminent return of Jesus, fueled by various signs and events like the atomic bomb, rise of Russia, and the establishment of Israel, leading to a sense of urgency and defeatism among Christians. He refutes the idea that specific events must occur before Christ's return, emphasizing the imminency of His coming as taught in the Bible. Rice highlights the importance of focusing on soul-winning and revival efforts regardless of current world conditions or misinterpretations of Scriptures, urging believers to trust in God's power and promises for salvation and revival.
Thinking About Heaven
By Randy Alcorn0MRK 13:32LUK 15:7ROM 8:341CO 13:12EPH 2:7JAS 5:16REV 5:8Randy Alcorn delves into the unconventional portrayals of heaven in his novels Deadline and Dominion, challenging popular misconceptions with a foundation in Scripture. He emphasizes that in heaven, we will have clear vision but not omniscience, continuing to learn and grow in understanding of God and His creation. The sense of wonder in heaven indicates a dynamic and ever-deepening appreciation of God's greatness. Alcorn also explores the belief that in heaven, we will recognize and remember loved ones, recall our earthly lives, and be aware of events happening on earth, even potentially praying and interceding for those still on earth.
Concerning Himself
By G. Campbell Morgan0The Purpose of ChristThe Identity of ChristMAT 9:13MAT 11:27MAT 26:38MRK 10:45MRK 13:32LUK 4:43LUK 9:58LUK 19:10JHN 3:13JHN 10:30G. Campbell Morgan emphasizes the significance of Christ's self-revelation, exploring how Jesus taught about His own identity and purpose without systematic declarations. He highlights that Jesus' existence transcends human understanding, revealing both His divine nature and His intimate connection to humanity. Morgan discusses key biblical passages that illustrate Christ's eternal consciousness, His relationship with God, and His mission to save sinners. The sermon underscores the importance of recognizing who Christ is, as this understanding is central to the Christian faith. Ultimately, Morgan concludes that Christ's life and teachings reveal the profound mystery of godliness.
Exposition on Psalm 6
By St. Augustine0DEU 13:3ISA 65:24MRK 13:32ACT 1:7ROM 5:14ROM 7:251CO 15:56COL 3:101TH 5:21PE 4:18St. Augustine preaches on Psalm 6, reflecting on the day of judgment and the importance of turning to God in repentance. He delves into the symbolism of the number eight, representing the eternal life attained after the end of this world. Augustine emphasizes the need to let go of worldly desires and turn towards spiritual renewal, symbolized by the transition from living according to the body to living according to the soul. The psalmist's plea for healing and deliverance highlights the soul's struggle with sin and the longing for God's compassion and mercy. Through tears, prayers, and repentance, the soul seeks transformation and restoration, acknowledging its weaknesses and sins.
Exposition on Psalm 37
By St. Augustine0PSA 36:1PSA 139:23MAT 13:30MAT 25:34MRK 13:32LUK 5:192CO 5:10COL 3:3St. Augustine preaches about the importance of living righteously and trusting in God's judgment, highlighting the contrast between the fate of the righteous and the wicked. He emphasizes the need to trust in God's wisdom and guidance, even in the face of challenges and persecutions, knowing that God will ultimately deliver the righteous and condemn the ungodly. St. Augustine encourages believers to keep innocence, make peace, and have faith in God's salvation, as the wicked will face destruction while the righteous will inherit eternal life.
Matthew 24:44
By Chuck Smith0End TimesVigilanceMAT 24:6MAT 24:14MAT 24:21MAT 24:30MAT 24:32MAT 24:36MAT 24:44MRK 13:32LUK 21:28Chuck Smith discusses the signs of the end of the world as foretold in Matthew 24:44, emphasizing the importance of being vigilant and prepared for Christ's return. He explains that the disciples' questions about the destruction of the Temple and the end of the age reflect a Jewish context, not the church, and warns against false prophets who distract from the truth of Scripture. Smith highlights the signs of the times, including wars, famines, and natural disasters, urging believers to focus on God's eternal purposes with Israel and to read the Bible for guidance. He concludes with the call to watch and be ready, as the exact time of Christ's return is unknown.
Coping With the Press 0f Time
By Richard E. Bieber0MAT 25:6MRK 1:14MRK 13:32LUK 12:49JHN 9:4Richard E. Bieber preaches about the importance of being prepared for the return of the bridegroom, emphasizing the need to bring the glory of God into our daily lives in our interactions with others, handling of finances, and management of time. He highlights the temptations that come with the pressure of time, such as slothfulness, anxiety, vain ambition, and triviality, and how Jesus navigated time with holy peace and purpose. Bieber urges believers to enter the realm of sanctified time through prayer, watchfulness, and labor, ensuring that their lamps are filled with oil to partake in the marriage feast.
Is the End in View?
By Lewis Sperry Chafer0PSA 119:18MAT 16:3MRK 13:321TH 5:6REV 22:20Lewis Sperry Chafer preaches about the nearing end of the age and the importance of discerning the signs of the times as the Church, the body of Christ, nears the shore of its pilgrim voyage. He challenges believers to see as the great spiritual seers do and to recognize the unprecedented signs of the times as indicators of the approaching end. Just as Jesus rebuked the Pharisees for not discerning the signs of the times, Chafer urges listeners to be spiritually alert and perceive the world situation in the light of God's Word, which reveals that Christians may discern the approaching end.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
But of that day and that hour--that is, the precise time. knoweth no man--literally, no one. no, not the angels which are in heaven, neither the Son, but the Father--This very remarkable statement regarding "the Son" is peculiar to Mark. Whether it means that the Son was not at that time in possession of the knowledge referred to, or simply that it was not among the things which He had received to communicate--has been matter of much controversy even among the firmest believers in the proper Divinity of Christ. In the latter sense it was taken by some of the most eminent of the ancient Fathers, and by LUTHER, MELANCTHON, and most of the older Lutherans; and it is so taken by BENGEL, LANGE, WEBSTER and WILKINSON, CHRYSOSTOM and others understood it to mean that as man our Lord was ignorant of this. It is taken literally by CALVIN, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STIER, ALFORD, and ALEXANDER.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.