Master, see what manner of stones and what buildings are here. Mark 13:1-2 Men admiring doomed things D. Thomas, D. D. "What manner of stones, and what buildings are here!" An outburst of admiration this. The stones were indeed beautiful. That sacred building was constructed of prodigious blocks of white marble, some of which seem to have been upwards of thirty feet long, eighteen broad, and sixteen thick. They did not view the temple in the light in which Christ viewed it. It is worthy of note that Christ, in His discourse, speaks in a very different spirit of doomed things to what He does of doomed people. Mind was infinitely more interesting to Him than masonry. When He refers to the temple He says, "As for these things" with an air of comparative indifference; but when He refers to doomed people He weeps, and says, "O Jerusalem," etc. The language of Christ and His disciples here will apply — I. TO SECULAR INTERESTS, WHICH ARE DOOMED THINGS. Markets, governments, navies, and armies are doomed. II. TO ARTISTIC PRODUCTIONS, WHICH ARE DOOMED THINGS. III. TO SOCIAL DISTINCTIONS, WHICH ARE DOOMED THINGS. IV. TO RELIGIOUS SYSTEMS, WHICH ARE DOOMED THINGS. V. TO THE WORLD ITSELF, WHICH IS A DOOMED THING. Why set your hearts on doomed things? ( D. Thomas, D. D. )

Benson Commentary Mark 13:1 And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here ! Mark 13:1-2 . See what manner of stones, &c. — Our Lord, in the conclusion of his lamentation over Jerusalem, ( Matthew 23:38-39 ,) had declared that the temple should never be favoured with his presence any more; a declaration which, doubtless, appeared very strange to the disciples, and affected them much. For which reason they stopped him as he was going away, and desired him to see what a fine, sumptuous building the temple was: insinuating, probably, that they were surprised to hear him talk of leaving it desolate, for that so rich and glorious a fabric ought not to be deserted rashly. Jesus said, There shall not be left one stone upon another — This superb building, which you behold, adorned with huge stones of great beauty, shall be razed to the very foundation. It seemed exceedingly improbable that any thing like this should happen in that age, considering the peace of the Jews with the Romans, and the strength of their citadel, which forced Titus himself to acknowledge that it was the singular hand of God which compelled them to relinquish fortifications which no human power could have conquered. Bishop Chandler justly observes, “That no impostor would have foretold an event so unlikely and so disagreeable.” — Defence of Christianity, pp. 472, 473. Add to this, that it was not usual with the Romans to destroy either the cities or the temples of the countries they conquered. And with regard to this temple, Josephus tells us, ( Bell., Mark 7:9 ,) that Titus having held a council of his generals, who were for burning the temple, declared that he would by all means save that edifice as an ornament to the empire. But God had determined and declared that it should be destroyed. Accordingly, the soldiers burned it without paying any regard to Titus’s orders. See notes on Matthew 24:42 . Mark 13:2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. Mark 13:3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, Mark 13:3-8 . As he sat upon the mount of Olives, over against the temple — As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., Mark 15:14 ; Bell., Mark 6:6 .) And in Mr. Mede’s opinion, this eastern wall was the only part of Solomon’s structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomon’s porch, or portico, John 10:23 . Peter, James, &c., asked him privately — When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Matthew 24:3-8 . Many shall come in my name, &c. — Christian writers have always, with great reason, represented Josephus’s History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., Mark 3:8 , al. 14. There shall be famines and troubles — Matthew says, famines and pestilences. Concerning these Josephus writes thus: ( Bell., Mark 7:17 :) “Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it.” Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, ( Bell., 6. fine, ) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows — Greek, ?????? . The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lord’s meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation. Mark 13:4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? Mark 13:5 And Jesus answering them began to say, Take heed lest any man deceive you: Mark 13:6 For many shall come in my name, saying, I am Christ ; and shall deceive many. Mark 13:7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. Mark 13:8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. Mark 13:9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. Mark 13:9 . Take heed to yourselves — Walk circumspectly, and arm yourselves both with patience and fortitude, that you may be able to perform your duty amid all the opposition and persecution which you shall meet with. For they shall deliver you up to councils, &c. — See note on Matthew 10:17 ; Matthew 24:9 . And in the synagogues ye shall be beaten — “It is certain,” says Whitby, “both from Scripture and the Jewish writers, that whipping and beating were punishments used in the synagogues of the Jews. Thus Paul says, he punished the Christians oft in every synagogue, Acts 26:11 ; and that he did beat in the synagogue those that believed, Acts 22:19 : and that it was usual to whip both their wise men and their disciples, when they had acted perversely, in their synagogues, is fully proved by Campegius Vitringa de Synag. Ver.” And ye shall be brought before rulers and kings — Thus Peter and John were called before the sanhedrim; James and Peter before Herod; and Paul before Nero the emperor, as well as before the Roman governors, Gallio, Felix, and Festus; and some were beaten, as Peter and John, ( Acts 5:40 ,) Paul and Silas. For a testimony against them — The persecutions which you shall suffer shall become a glorious proof, both of your innocence, and of their guilt in rejecting the gospel. See note on Matthew 10:18 . Mark 13:10 And the gospel must first be published among all nations. Mark 13:10 . The gospel must first be published among all nations — “The fulfilment of this part of the prophecy we learn chiefly from the writings of the New Testament, which inform us that the gospel was preached by Paul in Arabia, and through the vast tract from Jerusalem to Iconium in Lycaonia, and in Galatia, and through all Asia Minor, and in Greece, and round about to Illyricum, and in Crete and Italy, probably also in Spain and Gaul. Besides, the gospel reached much farther than this apostle carried it; for we find him writing to Christians who had never seen his face. Also, we have still remaining Peter’s epistles to the converted Jews in Pontus, Asia, Cappadocia, and Bythynia. Probably the gospel was preached in these and many other countries by the Jews who sojourned there, and who, having come to Jerusalem to the passover, were converted on the day of pentecost. The Ethiopian eunuch, converted by Philip, would carry it likewise into his country. But whatever way it happened, the fact is certain, that in most of these countries churches were planted within thirty years after Christ’s death, or about ten years before the destruction of Jerusalem. Hence we find the apostle telling the Romans, ( Romans 10:18 ,) that the sound of the gospel had gone forth into all the world, and that the faith of the Christians at Rome was spoken of throughout the world, chapter Mark 1:8 . And hence, too, he tells the Colossians 1:23 , that the truth of the gospel was come to all the world, and was preached to every creature. And when Mark wrote his gospel the apostles had gone forth, and preached everywhere, Mark 16:20 . The preaching of the gospel, through the whole world, by twelve illiterate fishermen, and the destruction of Jerusalem, were events extremely improbable, and therefore the prediction and accomplishment of them deserve to be particularly taken notice of; and the rather, because they were both absolutely necessary for bringing about the conversion of the world to Christianity, and are mentioned in this prophecy as such.” — Macknight. Mark 13:11 But when they shall lead you , and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11 . Take no thought what ye shall speak — Be not solicitous beforehand what ye shall say in your defence, to vindicate yourselves and your religion from the unrighteous charges and aspersions of your enemies. But whatsoever shall be given you — And strongly suggested to your minds; in that hour, that speak ye — Boldly and resolutely; for it is not you that speak, but the Holy Ghost — Who shall assuredly direct, and even dictate to you what you shall say at such times. For, as it is really my cause in which you are engaged, therefore, though you are ignorant and unlearned men, and so may be apprehensive you shall be confounded in the presence of persons who are, in rank and education, so much your superiors; yet depend upon it, I will give you such wisdom and eloquence, that your persecutors shall be even astonished at the freedom and propriety with which you shall express yourselves, according to the various occasions which arise. See notes on Matthew 10:19 ; Luke 21:14-18 . Mark 13:12 Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. Mark 13:12-13 . The brother shall betray the brother to death — The unbelieving Jews and heathen shall discover, betray, and deliver to be imprisoned, tortured, and put to death, their believing relatives, even their brethren, fathers, or children. With respect to the Jews in particular, their known zeal and cruelty render it abundantly credible that, in the persecution of the Christians, the bigots to the law of Moses, overlooking the ties of nature, would be instrumental in putting their own relations to death, who followed the standard of Christ. And ye shall be hated of all men for my name’s sake — That the disciples of Christ were hated of all men in the first ages of Christianity, is well known. Their opposition to idolatry was the cause of the ill-will which the heathen bore toward them; their preaching that the law of Moses was abrogated, enraged the Jews: and in this temper both Jews and heathen continued during the first three centuries, till Constantine, declaring himself a Christian, put an end to the cruelties that had been so long exercised upon the disciples of Christ. “That not only the apostles,” says Dr. Doddridge, “but all the primitive Christians, were in general more hated and persecuted than any other religious sect of men, is most notorious to all who are at all acquainted with ecclesiastical history: a fact which might seem unaccountable, when we consider how inoffensive and benevolent their temper and conduct was, and how friendly an aspect their tenets had on the security of any government under which they lived. The true reason of this opposition was, that while the different pagan religions, like the confederated demons honoured by them, sociably agreed with each other, the gospel taught Christians, not only, like Jews, to bear their testimony to the falsehood of them all; but also with the most fervent zeal to urge the renunciation of them, as a point of absolute necessity, requiring all men, on the most tremendous penalties, to believe on Christ, and in all things to submit themselves to his authority: a demand which bore so hard, especially on the pride and licentiousness of their princes, and the secular interests of their priests, that it is no wonder they raised so violent a storm against it; which, considering the character and prejudices of the populace, it must be very easy to do.” But he that shall endure unto the end, the same shall be saved — He who is neither made to apostatize by the persecutions I have described, nor led astray by the seduction of unbelieving Jews or false Christians, shall escape out of the destruction that is about to fall on this land; and, persevering in faith and piety to the end of his life, shall be saved eternally. Mark 13:13 And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved. Mark 13:14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: Mark 13:14-20 . When ye shall see the abomination, &c. — Our Lord, having foretold both the more remote and more immediate signs of the end of the Jewish economy, proceeds to describe the siege and destruction of Jerusalem. The abomination which caused the desolation, whereof Daniel prophesied, ( Daniel 9:27 ,) signifies the Roman armies, with their standards, whereon the images of their idols were painted; which armies were an abomination to the Jews, on account of their idolatry, and caused desolation wherever they came. Standing where it ought not — That is, in the territory of Jerusalem, generally termed holy ground. Let him that readeth understand — Let him who readeth Daniel’s prophecy (for these seem to be the words of our Lord, and not of the evangelist) understand, that the end of the city and sanctuary, with the ceasing of the sacrifice and oblation there predicted, is come. Then let them, that be in Judea flee to the mountains — By Judea, here, we are to understand all the southern parts of Palestine, both the plain and the hill-countries, which, at this time, went by the name of Judea. By the mountains, we are to understand the countries on the east side of Jordan, especially those which, in the time of the war, were under the government of the younger Agrippa, to whom Claudius gave Batanea and Trachonitis, the tetrarchy of Philip, and Abilene, the tetrarchy of Lysanias. All these countries remaining in their obedience to the Romans, the people who fled into them were safe. Besides, being mountainous countries, they seem to have been the very place of refuge pointed out to the Christians of those times by their Master. But see this whole paragraph explained at large in the notes on Matthew 24:15-22 . Except the Lord had shortened those days — The destruction of the nation shall go on so fast in those days of vengeance, that, unless God had made them fewer in number than the sins of the nation deserved, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elect’s sake, whom he hath chosen — That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth; he hath shortened the days — The elect, here, are such of the Jews as were already converted, or should be converted, to the faith of Christ; and particularly the Jews that should be brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who should be convinced and converted, as by all the other proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. The meaning, therefore, is, that for the sake of those who should be converted to Christianity, and made true disciples of Christ in that and after ages, God had determined that the days of vengeance should be fewer in number than the iniquity of the nation deserved. Mark 13:15 And let him that is on the housetop not go down into the house, neither enter therein , to take any thing out of his house: Mark 13:16 And let him that is in the field not turn back again for to take up his garment. Mark 13:17 But woe to them that are with child, and to them that give suck in those days! Mark 13:18 And pray ye that your flight be not in the winter. Mark 13:19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. Mark 13:20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. Mark 13:21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: Mark 13:21-23 . If any shall say to you, Lo, here is Christ — See on Matthew 24:23-28 . For there shall arise false Christs — Grotius, and some others, think our Lord had Barchochebas in view here, because he expressly called himself Messiah, and pretended to work great miracles. But as the passage describes what was to happen about the time of the destruction of Jerusalem, it cannot be applied to Barchochebas, who arose in the reign of Adrian, about sixty years after. Josephus ( Antiq., 20:6) tells us, that under the government of Felix, “the whole country was full of magicians who deceived the people.” In the same chapter, he says, “The magicians and deceivers persuaded the common people to follow them into the wilderness, promising to show them evident signs and miracles.” It seems these impostors pretended that the miracles they were going to perform, were those which God had predicted the Messiah would perform; perhaps they assumed the title directly, though Josephus, after the destruction of his nation, was ashamed to make any mention of the Messiah at all, or of the prophecies relating to him. After the example of Moses, these false Christs appealed to the miracles which they promised to perform, in proof of their being sent to deliver the nation from slavery. This appears evidently from a passage of his Jewish War, (ii. 12,) where, speaking of the affairs under Felix, he says, “Impostors and deceivers, under pretence of inspiration, attempting innovations and changes, made the common people mad, and led them into the wilderness, promising that God would there show them, ?????? ?????????? , signs of liberty; ” that is, miracles in proof that they should be delivered from the Roman yoke, and obtain their liberty. This was the benefit the nation expected from the Messiah; and those deceivers who promised it to them were readily believed: for the common people daily expected that the Messiah would put them in possession of universal empire. Every impostor, therefore, who assumed that character, and promised them deliverance, was quickly followed and obeyed. Hence the propriety of Josephus’s observation. The same historian, Antiq., 20:6, mentions an Egyptian Jew, calling himself a prophet, who persuaded the people to go with him to the mount of Olives, promising to show them from that place the walls of Jerusalem falling down, and giving them an entrance into the city. He speaks of this deceiver likewise, Bell. Jud., 2:12, as “gathering together thirty thousand men on the mount of Olives, proposing to go thence and take Jerusalem by force, to drive out the Roman garrison, and rule over the people.” Here this impostor plainly acted the Messiah. But Felix, getting notice of his designs, came out and routed him. And shall show signs and wonders to seduce, if possible, even the elect — This relates especially to those impostors who appeared during the time of the siege, of which see Josephus, Bell. Jud., 6:5; and Eusebius, Hist. Ecclesiastes, 4:6. As for the objection which is urged from this text against admitting miracles as a proof of doctrines, two things may be here transiently observed: “1st, That it cannot certainly be proved that the works here referred to were true miracles: they might be like the lying powers, signs, and wonders, mentioned 2 Thessalonians 2:9 . Or, 2d, That if we should, for argument’s sake, grant them to be real miracles, yet they are supposed to be wrought at a time when there were in the Christian Church teachers endued with superior miraculous powers. But it can never be inferred from such a supposition in that case, that God will suffer miracles to be wrought in proof of falsehood, when there are none of his servants to perform greater miracles on the side of truth. And when such superior miracles on the side of truth do exist, the opposite miracles, at most, can only prove that some invisible beings of great power, who are the abetters of falsehood, are strongly engaged to support the contrary doctrine; the consideration of which must excite all wise and good men to receive a truth so opposed with greater readiness, and to endeavour to promote it with greater zeal; as they may be sure the excellence and importance of it is proportionable to the solicitude of these malignant spirits to prevent its progress.” — Doddridge. But take ye heed — Be cautiously upon your guard against so dangerous an imposition: Behold, I have foretold you all these things — That, comparing the event with the prediction, your faith may be established by those very circumstances which, in another view, might have a tendency to shake it. Mark 13:22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. Mark 13:23 But take ye heed: behold, I have foretold you all things. Mark 13:24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, Mark 13:24-31 . But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35 . Mark 13:25 And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. Mark 13:26 And then shall they see the Son of man coming in the clouds with great power and glory. Mark 13:27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. Mark 13:28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: Mark 13:29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Mark 13:30 Verily I say unto you, that this generation shall not pass, till all these things be done. Mark 13:31 Heaven and earth shall pass away: but my words shall not pass away. Mark 13:32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Mark 13:32 . But of that day and hour knoweth no man — See note on Matthew 24:36 . Neither the Son, but the Father — It must be observed here, that “the words ???? ? ???? , neither the Son, have been omitted in some copies of Mark, as they are inserted in some copies of Matthew: but there is no sufficient authority for the omission in Mark, any more than for the insertion in Matthew. Erasmus, and some of the moderns, are of opinion, that the words were omitted in the text of Matthew, lest they should afford a handle to the Arians, for proving the Son to be inferior to the Father: but it was to little purpose to erase them out of Matthew, and to leave them standing in Mark. On the contrary, St. Ambrose, and some of the ancients, assert that they were inserted in the text of Mark by the Arians: but there is as little foundation or pretence for this assertion, as there is for the other. It is much more probable that they were omitted in some copies of Mark by some indiscreet orthodox, who thought them to bear too hard upon our Saviour’s dignity: for all the most ancient copies and translations extant retain them: the most ancient fathers quote them, and comment upon them. Admit the words, therefore, as the genuine words of Mark, we must, and we may, without any prejudice to our Saviour’s divinity. For Christ may be considered in two respects, in his human and divine nature; and what is said with regard only to the former, doth not at all affect the latter. As he was the great teacher and revealer of his Father’s will, he might know more than the angels, and yet he might not know all things. It is said in Luke 2:52 , that Jesus increased in wisdom and stature, and in favour with God and man. He increased in wisdom, and consequently in his human nature he was not omniscient. In his human nature, he was the Song of Solomon of David; in his divine nature, he was the Lord of David. In his human nature, he was upon earth; in his divine nature, he was in heaven, John 3:13 , even while upon earth. In like manner it may be said, that though as God he might know all things, yet he might be ignorant of some things as man. And of this particular the Messiah might be ignorant, because it was no part of his office or commission to reveal it. It is not for you to know the times or the seasons, which the Father hath put in his own power, as our Saviour said, Acts 1:7 , when a like question was proposed to him. It might be proper for the disciples, and for the Jews too, by their means, to know the signs and circumstances of our Saviour’s coming, and the destruction of Jerusalem; but upon many accounts it might be unfit for them both to know the precise time.” — Bishop Newton. But Dr. Macknight thinks the proper translation of the passage affords a better solution of the difficulty. “The word ????? here,” says he, “seems to have the force of the Hebrew conjugation hiphil, which, in verbs denoting action, makes that action, whatever it is, pass to another. Wherefore, ????? , which properly signifies, I know, used in the sense of the conjugation hiphil, signifies, I make another to know, I declare. The word has this meaning without dispute, 1 Corinthians 2:2 , I determined ( ??????? ) to know nothing among you but Jesus Christ and him crucified; that is, I determined to make known, to preach nothing among you, but Jesus Christ. So likewise in the text, But of that day and that hour none maketh you to know, none hath power to make you know it; (just as the phrase, Matthew 20:23 , is not mine to give, signifies, is not in my power to give; ) — no, not the angels, neither the Son, but the Father. — Neither man nor angel, nor even the Son himself, can reveal the day and hour of the destruction of Jerusalem to you; because the Father hath determined that it should not be revealed. The divine wisdom saw fit to conceal from the apostles, and the other disciples of Jesus, the precise period of the destruction of Jerusalem, in order that they might be laid under a necessity of watching continually. And this vigilance was especially proper at that time, because the success of the gospel depended, in a great measure, upon the activity and exemplary lives of those who first professed and published it.” Most commentators, however, prefer the former interpretation. As God, who by his Son revealed to the apostles and first disciples of Jesus the destruction of Jerusalem and the Jewish state, and marked a variety of particulars which were to precede or accompany it, yet did not acquaint them with the day and hour when it should actually take place; so while he has warned us of the certainty of death and a future judgment, and discovered to us many circumstances which will attend, precede, or follow these solemn, and, to us, infinitely interesting events, he has seen fit to conceal from us the exact time when they shall happen, that we may be always expecting and preparing for them. And therefore the subsequent exhortation as much concerns every one of us, as it could possibly concern those to whom it was first given. Mark 13:33 Take ye heed, watch and pray: for ye know not when the time is. Mark 13:33-37 . Take ye heed — Of every thing that would unfit you for your Master’s coming, that might lull you into a fatal security, and render you negligent and slothful: watch and pray — Let your minds be always awake to a sense of your danger, and be on your guard against it: watch for the coming of your Lord, that it may not surprise you, and pray for that grace which is necessary to qualify you for it, by enabling you to fulfil his will in all things. For ye know not when the time is — And ought to be ready every day for that which may come any day. This he illustrates in the close by a parable. The Son of man is as a man taking a far journey, &c. — Being about to leave this world and go to the Father; who left his house, and gave authority to his servants, &c. — Gave authority to some that were to be overseers, and work to others that were to be labourers; and commanded the porter to watch — To be ready to open to him at his return; and in the mean time to take care to whom he should open his gates, not to idle vagrants, thieves, and robbers, but only to his master’s friends and servants. Thus our Lord Jesus, when he ascended on high, left something to all his servants to do, expecting they should all serve his cause in his absence, and be ready to receive him at his return. All are appointed to work, and some are authorized to rule. See notes on Matthew 24:42-51 . Watch ye therefore — The advice is repeated and pressed upon them, because of its unspeakable importance, as it is also upon us. For ye know not when the master of the house cometh — The builder, head, and ruler of his house, the church; the Son, presiding over his own house, or family, Hebrews 3:6 : Ye know not when he will come to take account of his servants, and of their work, and of the improvement they have made; at even or at midnight, &c. — ??? , evening, answers to the first watch of the night, which began at sun-setting and ended at nine: ??????????? , or midnight, answers to the second watch, which ended at twelve: ????????????? , or the cock-crowing, answers to the third watch, which ended at three in the morning: ???? , or the morning, answers to the fourth watch, which ended at six. As if he had said, Early and late, hold yourselves in a prepared state; lest, coming suddenly, he find you sleeping — In a state of lukewarmness and sloth. Observe, reader! 1st, This is applicable to his coming to each of us in particular at death, as well as to his coming to us all in general at the final 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

Expositor's Bible Commentary Mark 13:1 And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here ! Chapter 13 CHAPTER 13:1-7 ( Mark 13:1-7 ) THINGS PERISHING AND THINGS STABLE "And as He went forth out of the temple, one of His disciples saith unto Him, Master, behold, what manner of stones and what manner of buildings! And Jesus said unto him, Seest thou these great buildings? there shall not be left here one stone upon another, which shall not be thrown down. And as He sat on the Mount of Olives over against the temple, Peter and James and John and Andrew asked Him privately, Tell us, when shall these things be? and what shall be the sign when these things are all about to be accomplished? And Jesus began to say unto them, Take heed that no man lead you astray. Many shall come in My name, saying, I am He; and shall lead many astray. And when ye shall hear of wars and rumors of wars, be not troubled: these things must needs come to pass: but the end is not yet." Mark 13:1-7 (R.V.) NOTHING is more impressive than to stand before one of the great buildings of the world, and mark how the toil of man has rivaled the stability of nature, and his thought its grandeur. It stands up like a crag, and the wind whistles through its pinnacles as in a grove, and the rooks float and soar about its towers as they do among the granite peaks. Face to face with one of these mighty structures, man feels his own pettiness, shivering in the wind, or seeking a shadow from the sun, and thinking how even this breeze may blight or this heat fever him, and how at the longest he shall have crumbled into dust for ages, and his name, and possibly his race, have perished, while this same pile shall stretch the same long shadow across the plain. No wonder that the great masters of nations have all delighted in building, for thus they saw their power, and the immortality for which they hoped, made solid, embodied and substantial, and it almost seemed as if they had blended their memory with the enduring fabric of the world. Such a building, solid, and vast, and splendid, white with marble, and blazing with gold, was the temple which Jesus now forsook. A little afterwards, we read that its Roman conqueror, whose race were the great builders of the world, in spite of the rules of war, and the certainty that the Jews would never remain quietly in subjection while it stood, "was reluctant to burn down so vast a work as this, since this would be a mischief to the Romans themselves, as it would be an ornament to their government while it lasted." No wonder, then, that one of the disciples, who had seen Jesus weep for its approaching ruin, and who now followed His steps as He left it desolate, lingered, and spoke as if in longing and appeal, "Master, see what manner of stones, and what manner of buildings." But to the eyes of Jesus all was evanescent as a bubble, doomed and about to perish: "Seest thou these great buildings, there shall not be left here one stone upon another that shall not be thrown down." The words were appropriate to His solemn mood, for He had just denounced its guilt and flung its splendor from Him, calling it no longer "My house," nor "My Father's house," but saying, "Your house is left unto you desolate." Little could all the solid strength of the very foundations of the world itself avail against the thunderbolt of God. Moreover, it was a time when He felt most keenly the consecration, the approaching surrender of His own life. In such an hour no splendors distract the penetrating vision; all the world is brief and frail and hollow to the man who has consciously given himself to God. It was the fitting moment at which to utter such a prophecy. But, as He sat on the opposite slope, and gazed back upon the towers that were to fall, His three favored disciples and Andrew came to ask Him privately when should these things be, and what would be the sign of their approach. It is the common assertion of all unbelievers that the prophecy which followed has been composed since what passes for its fulfillment. When Jesus was murdered, and a terrible fate befell the guilty city, what more natural than to connect the two events? And how easily would a legend spring up that the sufferer foretold the penalty? But there is an obvious and complete reply. The prediction is too mysterious, its outlines are too obscure; and the ruin of Jerusalem is too inexplicable complicated with the final visitation of the whole earth, to be the issue of any vindictive imagination working with the history in view. We are sometimes tempted to complain of this obscurity. But in truth it is wholesome and designed. We need not ask whether the original discourse was thus ambiguous, or they are right who suppose that a veil has since been drawn between us and a portion of the answer given by Jesus to His disciples. We know as much as it is meant that we should know. And this at least is plain, that any process of conscious or unconscious invention, working backwards after Jerusalem fell, would have given us far more explicit predictions than we possess. And, moreover, that what we lose in gratification of our curiosity, we gain in personal warning to walk warily and vigilantly. Jesus did not answer the question, When shall these things be? But He declared, to men who wondered at the overthrow of their splendid temple, that all earthly splendors must perish. And He revealed to them where true permanence may be discovered. These are two of the central thoughts of the discourse, and they are worthy of much more attention from its students than they commonly receive, being overlooked in the universal eagerness "to know the times and the seasons." They come to the surface in the distinct words, "Heaven and earth shall pass away, but My words shall not pass away." Now, if we are to think of this great prophecy as a lurid reflection thrown back by later superstition on the storm-clouds of the nation's fall, how shall we account for its solemn and pensive mood, utterly free from vindictiveness, entirely suited to Jesus as we think of Him, when leaving forever the dishonored shrine, and moving forward, as His meditations would surely do, beyond the occasion which evoked them? Not such is the manner of resentful controversialists, eagerly tracing imaginary judgments. They are narrow, and sharp, and sour. 1. The fall of Jerusalem blended itself, in the though of Jesus, with the catastrophe which awaits all that appears to be great and stable. Nation shall rise against nation, and kingdom against kingdom, so that, although armies set their bodies in the gap for these, and heroes shed their blood like water, yet they are divided among themselves and cannot stand. This prediction, we must remember, was made when the iron yoke of Rome imposed quiet upon as much of the world as a Galilean was likely to take into account, and, therefore, was by no means so easy as it may now appear to us. Nature itself should be convulsed. Earthquakes should rend the earth, blight and famine would disturb the regular course of seed-time and harvest. And these perturbations should be the working out of a stern law, and the sure token of sorer woes to come, the beginning of pangs which would usher in another dispensation, the birth-agony of a new time. A little later, and the sun should be darkened, and the moon should withdraw her light, and the stars should "be falling" from heaven, and the powers that are in the heavens should be darkened. Lastly, the course of history should close, and the affairs of earth should come to an end, when the elect should be gathered together to the glorified Son of Man. 2. It was in sight of the ruin of all these things that He dared to add, My word shall not pass away. Heresy should assail it, for many should come in the name of Christ, saying, I am He, and should lead many astray. Fierce persecutions should try His followers, and they should be led to judgment and delivered up. The worse afflictions of the heart would wring them, for brother should deliver up brother to death, and the father his child, and children should rise up against parents and cause them to be put to death. But all should be too little to quench the immortality bestowed upon His elect. In their sore need, the Holy Ghost should speak in them: when they were caused to be put to death, he that endureth to the end, the same shall be saved. Now these words were treasured up as the utterances of One Who had just foretold His own approaching murder, and Who died accordingly amid circumstances full of horror and shame. Yet His followers rejoiced to think that when the sun grew dark, and the stars were falling, He should be seen in the clouds coming with great glory. It is the reversal of human judgment: the announcement that all is stable which appears unsubstantial, and all which appears solid is about to melt like snow. And yet the world itself has since grown old enough to know that convictions are stronger than empires, and truths than armed hosts. And this is the King of Truth. He was born and came into the world to bear witness to the truth, and every one that is of the truth heareth His voice. He is the Truth become vital, the Word which was with God in the beginning. Mark 13:8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. CHAPTER 13:8-16 ( Mark 13:8-16 ) THE IMPENDING JUDGMENT "For nation shall rise against nation, and kingdom against kingdom; there shall be earthquakes in divers places; there shall be famines: these things are the beginning of travail. But take ye heed to yourselves: for they shall deliver you up to councils; and in synagogues shall ye be beaten; and before governors and kings shall ye stand for My sake, for a testimony unto them. And the gospel must first be preached unto all the nations. And when they lead you to judgment, and deliver you up, be not anxious beforehand what ye shall speak: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death. And ye shall be hated of all men for My name's sake; but he that endureth to the end, the same shall be saved. But when ye see the abomination of desolation standing where he ought not (let him that readeth understand), then let them that are in Judea flee unto the mountains: and let him that is on the housetop not go down, nor enter in, to take anything out of his house: and let him that is in the field not return back to take his cloak." Mark 13:8-16 (R.V.) WHEN we perceive that one central thought in our Lord's discourse about the last things is the contrast between material things which are fleeting, and spiritual realities which abide, a question naturally arises, which ought not to be overlooked. Was the prediction itself anything more than a result of profound spiritual insight? Are we certain that prophecy in general was more than keenness of vision? There are flourishing empires now which perhaps a keen politician, and certainly a firm believer in retributive justice governing the world, must consider to be doomed. And one who felt the transitory nature of earthly resources might expect a time when the docks of London will resemble the lagoons of Venice, and the State which now predominates in Europe shall become partaker of the decrepitude of Spain. But no such presage is a prophecy in the Christian sense. Even when suggested by religion, it does not claim any greater certainty than that of sagacious inference. The general question is best met by pointing to such specific and detailed prophecies, especially concerning the Messiah, as the twenty-second Psalm, the fifty-third of Isaiah, and the ninth of Daniel. But the prediction of the fall of Jerusalem, while we have seen that it has none of the minuteness and sharpness of an after-thought, is also too definite for a presentiment. The abomination which defiled the Holy Place, and yet left one last brief opportunity for hasty flight, the persecutions by which that catastrophe would be heralded, and the precipitation of the crisis for the elect's sake, were details not to be conjectured. So was the coming of the great retribution, the beginning of His kingdom within that generation, a limit which was foretold at least twice besides ( Mark 9:1 ; Mark 14:62 ), with which the "henceforth" in Matthew 26:64 must be compared. And so was another circumstance which is not enough considered: the fact that between the fall of Jerusalem and the Second Coming, however long or short the interval, no second event of a similar character, so universal in its effect upon Christianity, so epoch-making, should intervene. The coming of the Son of Man should be "in those days after that tribulation." The intervening centuries lay out like a plain country between two mountain tops, and did not break the vista, as the eye passed from the judgment of the ancient Church, straight on to the judgment of the world. Shall we say then that Jesus foretold that His coming would follow speedily? and that He erred? Men have been very willing to bring this charge, even in the face of His explicit assertions. "After a long time the Lord of that servant cometh...While the bridegroom tarried they all slumbered and slept. . . .If that wicked servant shall say in his heart, My Lord delayeth His coming." It is true that these expressions are not found in St. Mark. But instead of them stands a sentence so startling, so unique, that it has caused to ill-instructed orthodoxy great searchings of heart. At least, however, the flippant pretense that Jesus fixed an early date of His return, ought to be silenced when we read, "Of that day or that hour knoweth no one, not even the angels of heaven, nor the Son, but the Father." These words are not more surprising than that He increased in wisdom; and marveled at the faith of some, and the unbelief of others ( Luke 2:52 ; Matthew 8:10 ; Mark 6:6 ). They are involved in the great assertion, that He not only took the form of a servant, but emptied Himself ( Php 2:7 ). But they decide the question of the genuineness of the discourse; for when could they have been invented? And they are to be taken in connection with others, which speak of Him not in His low estate, but as by nature and inherently, the Word and the Wisdom of God; aware of all that the Father doeth; and Him in Whom dwelleth all the fullness of the Godhead bodily ( John 1:1 ; Luke 11:49 ; John 5:20 ; Colossians 2:9 ). But these were "the days of His flesh;" and that expression is not meant to convey that He has since laid aside His body, for He says, "A spirit hath not flesh . . . as ye see Me have" ( Hebrews 5:7 ; Luke 24:39 ). It must therefore express the limitations, now removed, by which He once condescended to be trammeled. What forbids us, then, to believe that His knowledge, like His power, was limited by a lowliness not enforced, but for our sakes chosen; and that as He could have asked for twelve legions of angels, yet chose to be bound and buffeted, so He could have known that day and hour, yet submitted to ignorance, that He might be made like in all points to His brethren? Souls there are for whom this wonderful saying, "the Son knoweth not," is even more affecting than the words, "The Son of Man hath not where to lay His head." But now the climax must be observed which made His ignorance more astonishing than that of the angels in heaven. The recent discourse must be remembered, which had asked His enemies to explain the fact that David called Him Lord, and spoke of God as occupying no lonely throne. And we must observe His emphatic expression, that His return shall be that of the Lord of the House ( Mark 9:35 ), so unlike the temper which He impressed on every servant, and clearly teaching the Epistle to the Hebrews to speak of His fidelity as that of a Son over His house, and to contrast it sharply with that of the most honorable servant ( Mark 3:6 ). It is plain, however, that Jesus did not fix, and renounced the power to fix, a speedy date for His second coming. He checked the impatience of the early Church by insisting that none knew the time. But He drew the closest analogy between that event and the destruction of Jerusalem, and required a like spirit in those who looked for each. Persecution should go before them. Signs would indicate their approach as surely as the budding of the fig tree told of summer. And in each case the disciples of Jesus must be ready. When the siege came, they should not turn back from the field into the city, nor escape from the housetop by the inner staircase. When the Son of Man comes, their loins should be girt, and their lights already burning. But if the end has been so long delayed, and if there were signs by which its approach might be known, how could it be the practical duty of all men, in all the ages, to expect it? What is the meaning of bidding us to learn from the fig tree her parable, which is the approach of summer when her branch becomes tender, and yet asserting that we know not when the time is, that it shall come upon us as a snare, that the Master will surely surprise us, but need not find us unprepared, because all the Church ought to be always ready? What does it mean, especially when we observe, beneath the surface, that our Lord was conscious of addressing more than that generation, since He declared to the first hearers, "What I say unto you I say unto all, Watch"? It is a strange paradox. But yet the history of the Church supplies abundant proof that in no age has the expectation of the Second Advent disappeared, and the faithful have always been mocked by the illusion, or else keen to discern the fact, that He is near, even at the doors. It is not enough to reflect that, for each soul, dissolution has been the preliminary advent of Him who has promised to come again and receive us unto Himself, and the Angel of Death is indeed the Angel of the Covenant. It must be asserted that for the universal Church, the feet of the Lord have been always upon the threshold, and the time has been prolonged only because the Judge standeth at the door. The "birth pangs" of which Jesus spoke have never been entirely stilled. And the march of time has not been towards a far-off eternity, but along the margin of that mysterious ocean, by which it must be engulfed at last, and into which, fragment by fragment, the beach it treads is crumbling. Now this necessity, almost avowed, for giving signs which should only make the Church aware of her Lord's continual nearness, without ever enabling her to assign the date of His actual arrival, is the probable explanation of what has been already remarked, the manner in which the judgment of Jerusalem is made to symbolize the final judgment. But this symbolism makes the warning spoken to that age for ever fruitful. As they were not to linger in the guilty city, so we are to let no earthly interests arrest our flight,--not to turn back, but promptly and resolutely to flee unto the everlasting hills. As they should pray that their flight through the mountains should not be in the winter, so should we beware of needing to seek salvation in the winter of the soul, when the storms of passion and appetite are wildest, when evil habits have made the road slippery under foot, and sophistry and self-will have hidden the gulfs in a treacherous wreath of snow. Heedfulness, a sense of surrounding peril and of the danger of the times, is meant to inspire us while we read. The discourse opens with a caution against heresy: "Take heed that no man deceive you." It goes on to caution them against the weakness of their own flesh "Take heed to yourselves, for they shall deliver you up." It bids them watch, because they know not when the time is. And the way to watchfulness is prayerfulness; so that presently, in the Garden, when they could not watch with Him one hour, they were bidden to watch and pray, that they enter not into temptation. So is the expectant Church to watch and pray. Nor must her mood be one of passive idle expectation, dreamful desire of the promised change, neglect of duties in the interval. The progress of all art and science, and even the culture of the ground, is said to have been arrested by the universal persuasion that the year One Thousand should see the return of Christ. The luxury of millenarian expectation seems even now to relieve some consciences from the active duties of religion. But Jesus taught His followers that on leaving His house, to sojourn in a far country, He regarded them as His servants still, and gave them every one his work. And it is the companion of that disciple to whom Jesus gave the keys, and to whom especially He said, "What, couldest thou not watch with Me one hour?" St. Mark it is who specifies the command to the porter that he should watch. To watch is not to gaze from the roof across the distant roads. It is to have girded loins and a kindled lamp; it is not measured by excited expectation, but by readiness. Does it seem to us that the world is no longer hostile, because persecution and torture are at an end? That the need is over for a clear distinction between her and us? This very belief may prove that we are falling asleep. Never was there an age to which Jesus did not say Watch. Never one in which His return would be other than a snare to all whose life is on the level of the world. Now looking back over the whole discourse, we come to ask ourselves, What is the spirit which it sought to breathe into His Church? Clearly it is that of loyal expectation of the Absent One. There is in it no hint, that because we cannot fail to be deceived without Him, therefore His infallibility and His Vicar shall forever be left on earth. His place is empty until He returns. Whoever says, Lo, here is Christ, is a deceiver, and it proves nothing that he shall deceive many. When Christ is manifested again, it shall be as the blaze of lightning across the sky. There is perhaps no text in this discourse which directly assails the Papacy; but the atmosphere which pervades it is deadly alike to her claims, and to the instincts and desires on which those claims rely. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.