Bible Commentaries
Mark 13

Verses 1-4

Mar 13:1-4

SECTION THREE

THE DESTRUCTION OF THE TEMPLE FORETOLD

Mark 13:1-37

1. OCCASION OF THE PREDICTION

Mark 13:1-4

(Matthew 24:1-3; Luke 21:5-7)

We approach this chapter sensitive of the fact that it is one of the most important, and yet difficult chapters to understand in the New Testament. In it we have a remarkable prophetic discourse by our Lord which has been variously explained by intelligent and well informed men. We therefore approach it cautiously and prayerfully.

1 And as he went forth out of the temple,--Jesus, having closed his teaching to the people in the temple, leaves it, and continues teaching his disciples privately. Matthew (Matthew 24:1) says: "Jesus went out from the temple." It was his final departure, late in the evening of Tuesday, April 12, that day of wonderful endurance, of continued intellectual labor and conflict, of grand revelations and overwhelming denunciation, of which the evangelists have given us fuller accounts than any other day in his life, unless it be that of his crucifixion. It is not merely a local and temporary departure from the temple that is meant. As the Lord of the temple, the temple had rejected him, in the person of those who had legal authority in it. That was the fall of the temple; and it was then decided that it was no more than a den of robbers, in which all--the Messiah, and the Spirit, and the hope of the Gentiles, and the blessing of Israel--were, as it were murdered. He takes farewell of the temple; and from that time forward it became no better than a hall of desolation, a dreary and forsaken ruin. Sad the day for us when Jesus leaves our temple, and his voice is no longer heard pleading in our souls. He goes not until our continued rejection drives him forth. He cleansed the temple of its physical desecraters, but he could not then cleanse it of spiritual wickedness, for the reason those in authority would not repent and turn to God.

one of his disciples saith unto him,--Matthew says generally, "his disciples." Luke is still more indefinite, "some." We know not who he was, and it is useless to conjecture.

Teacher, behold, what manner of stones and what manner of buildings!--The disciples who were probably, for the most part, from Galilee, and unaccustomed to behold such magnificent architecture as the temple, with its splendid decorations and walls of stone of such great size, began to admire them very much and to call the attention of Christ to all this magnificence. Well might he thus explain in regard to the building which Tacitus declared one of the wonders of the world. Fifty years before, Herod had begun the great work of its construction, and for forty-six years the work of rebuilding the temple of Zerubbabel, on plans of surpassing grandeur, went on.

2 And Jesus said unto him, Seest thou these great buildings?--Do your eyes gloat upon them? Do they fill you with wonder and admiration? Do they seem to be eternal?

there shall not be left here one stone upon another, which shall not be thrown down.--Utter destruction should come upon the magnificent temple. A most remarkable prophecy, uttered in a time of profound peace, when nobody dreamed of the possibility of the destruction of such a magnificent work of art and sanctuary of religion as the temple at Jerusalem; a prophecy literally fulfilled forty years after its utterance, fulfilled by Jewish fanatics and Roman soldiers in express violation of Titus, one of the most humane of the Roman emperors, who wished to save it.

3 And as he sat on the mount of Olives over against the temple,--Jesus and the disciples had either left the temple by the great gate of Shushan on the east, from which they could go directly down into the valley of the Kidron, which is most likely, or through some other gate, perhaps on the north, into the city. Then through the city and out by one of its gates, to the Kidron. Crossing the brook, they had climbed the Mount of Olives on one of the more direct roads across it, leading to Bethany, and, coming to one of the many knolls, from which, while resting, the whole splendid extent of the temple enclosure, two hundred feet below, could be seen, had sat down to rest.

Peter and James and John and Andrew asked him privately, --Jesus had just told them that one day all this grandeur should be destroyed. This saying made a deep impression upon their minds, and when they had reached the brow of Olivet, from which they had a splendid view of the city and temple, these disciples asked him to tell them when this destruction should take place, and what should be the sign of his coming, and of the end of the world. (Matthew 24:5.)

4 Tell us, when shall these things be?--The great drama of destruction of which he had spoken as they were coming out of the temple.

and what shall be the sign when these things are all about to be accomplished?--For their own personal safety, as well as their usefulness during the interviews, the disciples wished to know how to judge of these times. In Mark the two questions seem to refer to the same "things," although the addition of "all" in the second is a widening of thought. But Matthew (Matthew 24:3) makes the matter clear by giving the second question more definitely, "and what shall be the sign of thy coming, and of the end of the world?" They wanted to know the evidence that he was coming, and by what token they could know that he was coming. There has always been a yearning of the human heart to know the answer to these questions. We yearn now to know of the end of the world, even as his disciples. But we must not seek to be wise above what is written. There are three questions here according to Matthew (1) "When shall these things be?" (2) "What shall be the sign of thy coming" and (3) "of the end of the world"? To these questions Jesus replies, not by noticing them distinctly, but by intermingling the descriptions of the destruction of Jerusalem and of the end of the world, so that it is sometimes difficult to tell to what particular subject his remarks apply. In the study of prophecy, here or elsewhere in God’s book, we should seek the guidance of Jesus, and he sure not to go beyond that which is written. (Luke 24:15-27; Luke 24:45; 2 Peter 1:19; Revelation 1:3.)

Verses 1-8

Mar 13:1-8

Commentary On Mark 13:1-8

J.W. McGarvey

The Destruction of the Temple Foretold

Occasion of the Prediction, Mark 13:1-4. (Matthew 24:1-3; Luke 21:5-7)

1. as he went out.—See the note on Matthew 24:1.

1, 2. Seest thou.—In this passage we see a striking instance of the difference between the style of Mark and that of Matthew. Mark is more specific, saying that "one of his disciples" said "Master, see what manner of stones and what buildings are here," and that Jesus "said to him, Seest thou," etc.; while Matthew, in his more indefinite manner, says that "his disciples" called his attention to the buildings, and that he said "See ye not all these things?" (Comp. Matthew 24:1-2, and see the note on Mark 11:2.)

3. Peter and James.—Here again Mark is more specific than Matthew; for the latter says, "the disciples came to him privately," while Mark states that it was "Peter, James, John, and Andrew." This is one time that Andrew was in company with the "chosen three," when they were apart from the other disciples; but even now he is separated, in the arrangement of the names, from his brother Peter, and put last, as being the least conspicuous of the four.

over against the temple.—These words, appended to the statement that Jesus "sat on the Mount of Olives," have been construed as indicating to Gentile readers that the Mount of Olives was "over against the temple." But the Mount of Olives extended north and south as far as the walls of the entire city, and we think the true design of the words, "over against the temple," was to designate the particular part of the mountain on which he sat—that part immediately opposite the temple, from which he could therefore have a full view of the temple while discoursing on its future destruction.

4. when... what.—As in the report of Matthew, the question of the disciples contains two distinct points of inquiry; first, "When shall these things be?" and second, "What shall be the sign when all these things shall be fulfilled?" Jesus answers the latter much more definitely than the former, as will be seen from the following paragraphs.

False Christs, Wars, Earthquakes, and Famines, Mark 13:5-8. (Matthew 24:4-8; Luke 21:8-11)

5. lest any man deceive you.—The false Christs who were to come, while properly viewed, would furnish proof of the prophetical powers of Jesus, and thus confirm the faith of the disciples in him; but if not thus viewed they would be likely to deceive; hence this warning.

6-8. many shall come.—On the historical fulfillment of the predictions contained in these verses see the two paragraphs under Matthew 24:4-8.

Verses 5-8

Mar 13:5-8

2. FALSE CHRISTS, WARS,

EARTHQUAKES, AND FAMINES

Mark 13:5-8

(Matthew 24:4-8; Luke 21:8-11)

5 And Jesus began to say unto them, Take heed that no man lead you astray.--Watch, be careful to allow no one to lead you astray on any question but especially those about which you ask. It would be a bad error to be led away by a false Christ.

6 Many shall come in my name, saying, I am he;--DeWette says, "It cannot be shown that there were any false Christs before the destruction of Jerusalem. Bar-Cochba appeared after that event." To which Lange replies, "All those are essentially false Messiahs who would assume the place which belongs to Christ in the kingdom of God. It includes, therefore, the enthusiasts who, before the destruction of Jerusalem, appeared as seducers of the people; e.g., Theudas, Dositheus, Simon Magus, etc." DeWette also asserts, "Church history generally knows of none who gave himself out as the Christian Messiah." Lange responds, "Every one who gave himself out as the Messiah gave himself out as the Christian Messiah; for Messiah means Christ."

and shall lead many astray.--In Lange’s view, given above, this was fulfilled to the letter. See Acts 5:34-37, where Gamaliel tells of the many who were led astray by these pretenders; also Acts 21:38. All who bring to us an improved, or emasculated, or changed gospel, yea, though an angel from heaven (Galatians 1:8), make themselves Christs, and are to be rejected. All who give themselves liberty to change ordinances are in the same category.

7 And when ye shall hear of wars and rumors of wars,--Wars in the neighborhood, where we hear the uproar and confusion ourselves; and wars in the distance, the rumors of which are heard. These wars were very probably insurrections and rebellions of the Jews in various places throughout the Roman empire. Roman history points out that the most violent agitations prevailed in the Roman empire previous to the destruction of Jerusalem. Four emperors, Nero, Galher, Otho, and Vitellius, suffered violent death, in the short space of eighteen months. In consequence of these changes in the government, there were commotions throughout the empire. Parties were formed, and bloody and violent wars were the consequence of attachment to the particular emperors.

Wars declared, or threatened, but not carried into execution would come under "rumors of war." Josephus says that Bardanes, and after him Volageses, declared war against the Jews, but it was not carried into execution. (Ant. 20, 30.) He also says that Vitellius, governor of Syria, declared war against Aretas, king of Arabia, and wished to lead his army through Palestine, but the death of Tiberius prevented the war. (Ant. 18, 5, 3.)

be not troubled: these things must needs come to pass;--Be not confused, agitated, filled with alarm for they are in God’s plan and predicted by his Son, and come they must. God overrules the events of the world for the welfare of his children; they were not to be anxious about these things.

but the end is not yet.--It is difficult to determine what "end" refers to. Some think it has reference to the old Jewish economy; others to the end of the world. Since Jesus, in the next verse, points out other calamities, it may have referred to them. What I have told you is not "the end," or all of the calamities. Here are some more of which I now tell you. I say it might refer to this--I do not know. There were to be series of commotions; they were warned to wait with patience, for in this grace they possessed their souls. (Luke 21:19.) We still have wars and rumors of wars and the world is still standing. The end of it has not yet come. Again and again have generations magnified the great temporal disturbances of their time, and supposed "the end" was just at hand; but the end was not yet. At times all the regular employments of life have been hindered or abandoned. To keep steadily onward in the pathway of duty and leave such matters in the hands of God who doeth all things well is the wise Christian’s course. Persecutions, apostasies from the faith, false teachers, and decrease of love amid abounding iniquity are to be expected, and should lead us to trust more in Christ, and persevere unto the end. (Hebrews 10:39; James 5:7-11; 1 Pet. 4 12, 13; Revelation 2:10.)

8 For nation shall rise against nation,--"This portended the dissensions, insurrections, and mutual slaughter of the Jews and those of other nations who dwelt in the same cities together. At Cesarea, the Jews and Syrians engaged in deadly conflict, 20,000 of the former of whom were slain and the rest expelled from the city. This resulted in a series of similar conflicts in other cities, compassing the death of 20,000 Jews at Scythopolis, 2,500 at Ascalon, 2,000 at Ptolemais, and an equal number of Syrians in their towns and villages. At Alexandria, Damascus, and other points, there were similar scenes."

and kingdom against kingdom;--"In fulfillment of this we have a war of Jews and Galileans against the Samaritans, on account of the murder of Galileans going to the feast at Jerusalem. Also a war of the Jews against Agrippa and the Romans, beginning when Gessius Florus was procurator. Also, the civil war in Italy between Otho and Vitellius for the empire.

there shall be earthquakes in divers places;--"Crete, Smyrna, Miletus, Chios, Rome, Laodicea, Hierapolis are localities in which this prediction was fulfilled in the period preceding the destruction of Jerusalem. Josephus also tells of a terrible one in Judea, accompanied by terrific storms."

there shall be famines:--"There was a famine in Judea mentioned by Suetonius, Tacitus and Eusebius, in the days of Claudius Caesar." The above quotation from Josephus is condensed from Newton, Lardner, and Clarke.

these things are the beginning of travail.--The beginning, not the end of sorrows. The pains of childbirth, a favorite figure of the scriptures for expressing pain and anguish. We have only to read Josephus’ overwhelming description of the misery of every kind that came upon Jerusalem, to realize how fitting is the description given by our Lord to his confidential disciples at a time when all was peace, and quiet, and prosperity throughout the land. Luke (Luke 21:20) says: "When ye see Jerusalem compassed with armies, then know that her desolation is at hand."

Verses 9-13

Mar 13:9-13

Commentary On Mark 13:9-13

J.W. McGarvey

Persecution of the Disciples, Mark 13:9-13. (Matthew 24:9-14; Luke 21:12-19)

9. take heed to yourselves.—The disciples were not only to watch carefully for the preceding signs, but to keep watch on themselves, lest the temptations which are about to be named should overcome them.

to councils.—The predictions contained in Mark 13:9-13 have an almost exact verbal parallel in Matthew 10:17-22, where all of them are found except the one in verse 11, that "the gospel must first be published among all nations." In that place Jesus was addressing his disciples concerning their future labors as apostles. It is not a mistake in Mark to reproduce these predictions here; for doubtless Jesus himself reproduced them because they were as well suited to this discourse as to that. This appears not only from the fact that Mark quotes them as being uttered on this occasion, but from the fact that Matthew, in the parallel paragraph, quotes language that is manifestly but an abbreviation of what Mark quotes more fully. He quotes, "Then shall they deliver you up to be afflicted, and shall kill you; and you shall be hated of all nations for my name’s sake." (Matthew 24:9.)

the gospel... published.—For remarks on this prediction, see the note under Matthew 24:14; and for an exposition of the other clauses of this paragraph, see under Matthew 10:17-22, and Matthew 24:9.

Verses 14-20

Mar 13:14-20

Commentary On Mark 13:14-20

J.W. McGarvey

The Last Sign, and the Time for Flight, Mark 13:14-20. (Matthew 24:15-22; Luke 21:20-24)

This paragraph is almost identical, both in thought and in verbiage, with the parallel in Matthew, where see the notes.

Verses 21-23

Mar 13:21-23

Commentary On Mark 13:21-23

J.W. McGarvey

Other Warnings against False Christs, Mark 13:21-23. (Matthew 24:23-28)

All of this paragraph, and more on the same subject, is given by Matthew. See the parallel for comments.

Verses 24-27

Mar 13:24-27

Commentary On Mark 13:24-27

J.W. McGarvey

Coming of the Son of Man, Mark 13:24-27. (Matthew 24:29-31; Luke 21:25-28)

24. in those days.—Matthew indicates the time of the second coming by the expression, "Immediately after the tribulation of those days; Mark, by the words, "In those days;" while Luke has at this point no note of time. The two expressions used by Matthew and Mark are equivalents, and they are alike indefinite. For their meaning, and for comments on the other items of the prediction, see the parallel in Matthew.

27. of the earth... of heaven.—The singular expression, "from the uttermost part of the earth to the uttermost part of heaven," is taken from the ancient conception of the earth as a vast plain extending in length from east to west, and in width from north to south, and terminating where earth and sky come together. From the utmost part of the earth, in one direction, to the remotest part of the sky where it touches the earth on the other, is the meaning of the expression. Matthew employs as an equivalent expression, "from the four winds, from one end of heaven to the other."

Verses 28-31

Mar 13:28-31

Commentary On Mark 13:28-31

J.W. McGarvey

Parable of the Fig-tree, Mark 13:28-31. (Matthew 24:32-35; Luke 21:29-33)

29. shall see these things.—The meaning of this parable is fully set forth in the notes on the parallel in Matthew, and we might content ourselves with referring the reader to those notes; but Mark’s application of the parable furnishes an independent argument in support of the interpretation there given, and at the risk of some repetition in thought, we present this argument. In the words of Mark 13:29, "when ye shall see these things, know that it is nigh, even at the door," the pronoun "it" is not expressed in the original, but understood; and the antecedent of the pronoun is either "Son of man," in Mark 13:27, or the noun "coming," in the expression "coming of the Son of man." It is more reasonable, as we have shown in our note on the parallel verse in Matthew, to refer it to "Son of man," and to render the clause, "know that he is nigh, even at the door." Whether it be "he" or his "coming," however, the meaning is the same. The statement of Mark 13:29, then, when expanded, is this: "When you shall see these things come to pass, know that he (the Son of man) is nigh, even at the door." In this statement, the events designated as "these things" are distinguished from his coming, so that when they saw "these things," his coming would still be in the future, but they would know him to be near. But his coming had been a part, the last part of the preceding series of predictions, and consequently we must construe the expression "these things" as confined to things mentioned that shall precede his coming. This being the case, when Jesus immediately adds, "This generation shall not pass till all these things be done," we must understand "these things" with the same limitation as before; that is, as not including, but as excluding the coming of the Son of man. All the things predicted in the previous discourse, then, except this last event, were to be done before that generation passed away; and when they were all done the coming of the Son of man was to be still in the future. Thus we reach the same conclusion from Mark’s report as from Matthew’s, and by the same method of reasoning. Luke’s report differs from those of Matthew and Mark, in not repeating the expression "these things," and in saying, "the kingdom of God is nigh at hand," instead of saying, "he is nigh, even at the door." But by "the kingdom of God," Luke evidently means the kingdom in its glory, the appearing of which is the same as the appearing of the Son of man; and although he does not repeat the expression "these things, he does what is equivalent to it, he uses the adjective "all" with "these things" understood. His language is this: "When ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, this generation shall not pass away till all be fulfilled." Thus Luke’s more obscure report of the remark in question, understood, as it should be, in the light of the more perspicuous reports of Matthew and Mark, readily yields the same idea.

Verses 32-37

Mar 13:32-37

Commentary On Mark 13:32-37

J.W. McGarvey

Uncertainty of the Day, Mark 13:32-37. Matthew 24:36-42; Luke 21:34-36)

32. of that day or hour.—The day and hour referred to can be no other than the day and hour of the chief event among those last mentioned, the coming of the Son of man. The disciples were to know, by the signs given, when it would be near, but not exactly when it would be.

not the angels... neither the Son.—The statement that no man knoweth of that day, "no, not the angels which are in heaven," is not to be construed as implying that angels have some foreknowledge; for the same is said of man that is said of the angels, and we know that foreknowledge, even in part, is not implied concerning man. The declaration that the Son knows it not, is more surprising, but we must accept it as true. It shows that one of the limitations which he assumed in becoming the Son of man, was a limitation on his foreknowledge. He knew, for he predicted, every detail in reference to his second coming except the time at which it will take place; on this point all of his utterances are indefinite, and even those which, at first glance, appear to be definite, must, as we have seen above (verse 24), be construed indefinitely.

34. a man taking a far journey.—Here, under the figure of a man who starts on a journey to some distant place, leaving his servants each his work to do, and commanding the porter, as his work, to keep watch, Jesus indicates plainly his own departure from the earth, and teaches the lesson which naturally springs from the previously stated uncertainty as to the day of his return. Each must be always busily engaged at his proper work, that the master may so find them when he returns.

35, 36. find you sleeping.—In these verses the parable is applied, and yet the parabolic language is still kept up. As the apostles were to occupy a position in the Church more like that of the porter in the supposed castle, he tells them to keep watch all through the night, lest at any hour he should come and find them asleep. Let us not conclude, that by watching is meant that we shall stand with folded hands looking into the sky for the coming of Jesus: this would be like the ancient porter; but this is the symbol, not the reality. We are rather to be diligently engaged, each about the work given him to do, and keep our eyes fixed on it; thus we will be most wisely watchful for the coming of our Master.

37. I say unto all.—Lest the apostles should conclude that the parable applied exclusively to themselves, and lest others should fall into the same mistake, he says plainly that it applies to all. We may not live to see him come, but we will be benefited none the less by watching, for our departure to him will be the same in effect as his coming to us.

Argument of Section 3

In this section Mark sets forth his Master as a prophet. At the time that his narrative was composed, some of the predictions recorded in the section had already been fulfilled, but the chief part was yet in the future. He staked the validity of his argument, and the reputation of Jesus as a prophet, partly on the former, but chiefly on the predictions which were yet to be fulfilled, and fulfilled before the eyes of the then living generation. The discourse, as he wrote it out, contained in itself a challenge to that generation of Jews to watch the course of events in their own national history, and to say whether its predictions proved true or false. No generation has lived that was so competent to expose a failure had it occurred, or that would have done so more eagerly. But the events, as they transpired, turned the prophecy into history, and demonstrated the foreknowledge of Jesus. (Comp. the note on Matthew 24:21-22, and the Argument of that section.) But if Jesus possessed this foreknowledge, his claim to be the Christ the Son of God was miraculously attest ed thereby; and even his admission that he knew not the day or the hour of his own second coming, detracts nothing from the argument; for foreknowledge is still displayed, notwithstanding this limitation of it, and the limitation itself is known only by his own voluntary admission—an admission which is a singular and conclusive proof of his perfect honesty and candor.

Questions by E.M. Zerr For Mark Chapter Thirteen

1. To what did they call the attention of Jesus

2. What did Jesus predict?

3. Where did he seat himself?

4. Which of the disciples spoke to him ?

5. State what they asked him.

6. What warning did he give him?

7. How would many come?

8. Saying what ?

9. What success would they have ?

10. Of what would they hear?

11. What should this not do to them?

12. What must precede the end?

13. How will nations behave?

14. How will the earth act?

15. What conditions as to- provisions?

16. Of what are these the beginnings?

17. Where will the disciples be delivered up?

18. How will they be treated ?

19. Before whom will they be brought?

20. On whose behalf will it be?

21. Against whom will this act as testimony?

22. What about the Gospel?

23. Why need the disciples not prepare a speech?

24. By whom will brothers be betrayed ?

25. What will children do?

26. For what reason will the disciples be hated ?

27. Who will be saved?

28. What does he cite from Daniel?

29. Seeing this where should they flee ?

30. Should he on the housetop remain there?

31. Must he stay out of his house?

32. How hurried should the field worker be ?

33. What is predicted against young mothers?

34. What else would hinder the flight ?

35. Tell what will be in those days.

36. How will it compare?

37. Why will God shorten those days?

38. What should not be believed in those days ?

39. Who shall arise?

40. They will show what?

41. With what effect?

42. Why will disciples be inexcusable if deceived

43. After that tribulation what will happen?

44. Of what power are these planets a figure ?

45. State the next important event.

46. What will he send ?

47. Tell what they will do.

48. How is the fig tree used as a parable?

49. What will that generation see?

50. What will fall before the Word will fail?

51. Tell what secret God alone knew.

52. For this reason what should they do ?

53. To whom is the Son of man likened ?

54. What command was given to the porter?

55. Tell whom the porter represents.

56. Why should he watch ?

57. If he should come unexpectedly then what ?

Mark Chapter Thirteen

By Ralph L. Starling

Leaving the Temple they marveled about the big stones.

Jesus said, “Time is coming, no stone to be left on one.”

They wanted to know when this would be.

Jesus warned, some would try to deceive.

The condition of the world will be as before,

With famines, and troubles and rumors of war.

Even earthquakes but the end is not yet

And you will be persecuted for my name’s sake.

Since we can’t know just when, just be ready to eat

And pray it won’t be a wintertime flight.

If on the housetop, don’t bother to come down,

But the time to act is not yet to be found.

Heaven and earth will then pass away,

But my words will always remain.

The day, the hour, man or angels don’t know.

Only the Father and he has not told.

Since we don’t know the day or the time,

Just watch and pray and keep it in mind.

And when the Lord comes you will not be sleeping.

It will be a time of rejoicing and not weeping.