Verse-by-Verse Bible Commentary
Mark 13:3

Bridgeway Bible Commentary

131. The coming crisis (Matthew 24:1-31; Mark 13:1-27; Luke 21:5-28)

Through his parables and other teachings, Jesus had spoken a number of times of his going away and his return in glory, which would bring in the climax of the age, the triumph of his kingdom and final judgment. His disciples apparently connected these events with the predicted destruction of Jerusalem. Therefore, when Jesus spoke of the destruction of the temple, his disciples immediately connected this with the return of the Messiah and the end of the age. They asked him what significant events would occur before these final great events (Matthew 24:1-3; Luke 21:5-7).

In reply Jesus told them that the destruction of Jerusalem and its temple was not necessarily connected with the return of the Messiah or the end of the age. They were not to believe rumours they might hear from time to time that the Messiah had returned, for there would always be false prophets who tried to attract a following for themselves. Nor were they to think that all wars, famines, earthquakes or plagues were sure signs that the end was near (Matthew 24:4-8; Luke 21:8-11).

The end would not come till the gospel had spread throughout the world, and this goal would be reached only after much opposition. God’s servants would be persecuted by enemies and betrayed by friends; many would be killed. Only by love and unfailing faith in God would the survivors be able to endure their trials. Even if their sufferings resulted in death, God would preserve them for his heavenly kingdom (Matthew 24:9-14; Luke 21:12-19).

Although the people of Jesus’ day would not see the final events of the world’s history, many of them would certainly see a foreshadowing of those events; for they would live to witness the horror of the Romans’ destruction of Jerusalem.

On seeing the awful sight of Rome’s armies approaching the city, people would flee to the hills, without even waiting to collect their belongings. They would find escape particularly difficult if the attack came in winter (when weather conditions would slow them down), or on the Sabbath (when religious regulations would restrict them). Women and children especially would suffer. The enemy’s savage attack would be more terrible and destructive than anything they had known. In fact, if God did not stop the butchery, no one would be left alive. The people would be massacred, the temple burnt and the city destroyed. The event would be a repeat of the atrocities of Antiochus Epiphanes, only many times worse - an ‘awful horror’ (GNB), a ‘desolating sacrilege’ (RSV), an ‘abomination that causes desolation’ (NIV) (Matthew 24:15-22; Luke 21:20-24; cf. Daniel 9:27; Daniel 11:31; see ‘The New Testament World’).

During the time these troubles were building up, false prophets would try to draw Jesus’ disciples into their group. With clever tricks and comforting words they would assure them that the Messiah had returned and was hiding in some safe place, waiting to lead his people to victory. The disciples of Jesus were not to believe such rumours. Jesus’ return would be as sudden, as open, and as startling as a flash of lightning. When God’s great intervention eventually occurred, it would be plain for all to see (Matthew 24:23-28).

Jesus did not return at the fall of Jerusalem, nor immediately after. It seems, then, that his prophecy still awaits its greater fulfilment. If that is so, there could be a repeat of conditions such as those during the destruction of Jerusalem in AD 70, but on a wider scale and with greater intensity. The powers of nature on earth and in space will be thrown into confusion, nations will be in turmoil, and people everywhere will be filled with fear. The present age will come to an end as Jesus returns in power and glory to save his own and judge his enemies (Matthew 24:29-31; Luke 21:25-28).

Coffman's Commentaries on the Bible

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?

"Mark, going more into detail, gives the names of those who asked him."Ibid. Here is another example of the illogical and erroneous attribution to Mark of "more detail." Amazingly, this instance of it comes in the very context where Mark left out the most important details of all, namely that the disciples also asked Jesus what would be the sign of his coming and of the end of the world (Matthew 24:3). Of course, it is impossible to understand the chapter unless the other two questions are taken into consideration. If Mark wrote after Matthew, he might have thought mention of the first question sufficient. Scholars certainly need to re-examine the Markan theory. Besides that, most, if not all, of the apostles at that time believed that all three events: (1) the destruction of Jerusalem and the temple; (2) the sign of Jesus' coming; and (3) the end of the world would be simultaneous events.

The inherent conclusion demanded by the statement of the three questions at one time (Matthew 24:3) mandates the understanding of most scholars that Jesus' answer commingles the reply to all three. Sanner said, "At least two themes are interwoven: prophecies concerning the destruction of Jerusalem, and warnings concerning the second coming of Christ."A. Elwood Sanner, op. cit., p. 379. In fact, Jesus did far more than commingle the replies; he actually made the reply applicable to both of the two major events in view, requiring us to understand that the destruction of Jerusalem is a type of the destruction of the cosmos, the "coming of Christ" being an essential element in both. First, he came in judgment upon Jerusalem; finally, he will appear in the Second Advent at the end of all things. No adequate understanding of this prophecy is possible without taking this into consideration.

THE FIRST AND SECOND FULFILLMENTS

Divine prophecies often combine type and anti-type in the same word. Boles cited two examples of this as follows:

Jehovah told Adam that he would die in the day that he ate the forbidden fruit (Genesis 2:17); yet Adam lived 930 years. There was a primary fulfillment of this when Adam was separated from the garden of Eden, and a secondary fulfillment in his death (Romans 5:12). Isaiah foretold the birth of a son by a virgin, yet added a prophecy which confined it to his own generation (Isaiah 7:14-17). The prophet combined type and antitype in the same words.H. Leo Boles, Commentary on Matthew (Nashville: The Gospel Advocate Company, 1936), p. 472.

There are many examples of this in the word of God. Rachel's weeping for her children (Jeremiah 31:15) was fulfilled primarily by the captivity, and secondarily by the slaughter of the innocents by Herod (Matthew 2:13). Likewise, Hosea 11:1, "Out of Egypt have I called my son," has its first fulfillment in the deliverance of the whole nation from Egypt, and secondarily in the coming of the Saviour out of Egypt when "they that sought the young child's life" were dead (Matthew 2:18).

The rainbow, to which repeated reference has been made in this series, is a natural phenomenon suggesting the nature of prophecy. There are often TWO BOWS, the secondary and the primary, with a reversal of the colors. See a specific elaboration of this in my Commentary of John, regarding the "bread from heaven" (John 6).

Barnes' Notes on the Whole Bible

On the mount of Olives, over against the temple - The Mount of Olives was directly east of Jerusalem, and from it there was a fine view of the temple.

Smith's Bible Commentary

Mark's gospel chapter 13.

And as he [Jesus] 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 )

Referring to the great temple in Jerusalem that was started in the year 2219 B.C. by Herod the Great. It became one of the wonders of the ancient world. It took over fifty years to construct. Herod the Great was never able to complete it himself. Herod the Great, as we have mentioned before, was fond of using great stones in his building projects. But according to Josephas, some of the greatest stones that he used in his building projects were used in the temple itself. Josephas records that some of the stones were forty-seven feet long, eight feet high and twelve feet thick.

Now that seemed preposterous and just totally unreal, until recent archaeological excavations that have been going on along the Western Wall down at the southwest corner of the Western Wall, they have found these tremendous cornerstones that are about thirty-five feet long, about six feet high and eight feet thick. But then, as they were excavating along the Western Wall towards the fortress of Antonio, they've come across a huge stone; it's about forty-five feet long. I stood beside the thing. It's about ten feet thick and about eight feet tall. Almost as large as some of those that he used in the temple building itself. They estimate that these stones weigh up to four hundred tons. They still marvel at how they were able to hew out these stones, carve them so perfectly smooth, and then move them in place. How they actually got them into place is still a mystery; it is a matter of speculation. But they're not really certain how in the world they could ever move such large stones and get them in place in a building. These stones are so perfectly hewn out that they did not need mortar between them; they just lie flat one on another. And even to the present day, with all of the erosion, you take a knife blade and you try to insert it between the stones, and they're so perfectly carved you can't push a knife blade in. The dome of the building was then covered with sheets of gold. So that in looking at the building, it reflected that sun and you couldn't really look at it if you were in that angle where the sun would reflect and hit your eyes. Brilliant building. One of the marvels of the ancient world.

So, as the disciples were coming out of the temple, they were noting these huge stones and this marvelous building that was constructed by Herod. At this point, having begun some twenty years before the birth of Christ, and Christ now being around thirty-three years old, take off the four years that they feel is an error in the calendar, and you get about forty-seven years in construction at this point. So, the building was pretty well completed. It only took another eighteen years to finish it.

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 13:2 ).

Now, I imagine that that particular prediction seemed rather preposterous to the disciples. However, some forty years later, when Titus came in and conquered Jerusalem, once they were able to enter the city, the last citadel, the strongest fortress was the temple itself, the strongest building in the city. And so many of the Jews fled to the temple in order to hold off the Roman legion from within the temple. Titus ordered that they just not destroy the temple, but to leave it intact. However, some of the Roman soldiers, drunken, began to fire arrows at the temple, flaming arrows. And the temple caught fire and the Jews inside were cremated. But the intense heat of the fire melted the gold of the dome. And it, being melted, came on down and filled the cracks of the stones. And so then the Roman troops, in order to loot the gold, took the temple down stone upon stone, until the prophesy of Jesus was literally fulfilled. Not one stone was left standing upon another.

As you go to Jerusalem today and you look down into the excavations in the Teropian Valley, you can see one area where they have dug all the way down to the Roman road that was there at the time of Christ. And there, on that Roman road at the time of Christ, you can see huge stones lying just as they were, broken as they were pushed over from the Temple Mount, probably some of the temple stones that were pushed over and filled the Teropian Valley. And you see them lying just as they fell. Mute testimony to the accuracy of the prediction of Jesus Christ. Or exactly as He said, "Not one stone was left standing upon another."

Now, it should be noted that He made that prediction of the Herodian temple. They do feel that there are probably foundation stones of Solomon's temple still existing somewhere on the Temple Mount. And right now, there is a tremendous move to seek to find the foundation of Solomon's temple. Stanford Research Institute has been hired to use radar-type devices to probe under the surface of the Temple Mount, and to make a model showing the tunnels and the foundation stones. And they're able to distinguish these things with this new type of testing units, and they are hoping to discover the foundation stones of Solomon's temple. And if they do, then there will be a gigantic push to rebuild the temple in Jerusalem. There's already a gigantic push under way by many Jews. I receive interesting, fascinating mail from Samuel Goldfoot, who is the head of the Temple Mount Foundation. This man and his group have dedicated their lives to the rebuilding of the temple, which, of course, is extremely exciting from a biblical prophetic standpoint.

And as he sat [down] upon the mount of Olives ( Mark 13:3 ),

So, they left the Temple Mount area, crossed through the Kidron Valley and over towards Bethany. Probably going up the Mount of Olives; it is a pretty steep mountain going up, and it isn't a bad idea to stop and rest halfway up or more. And so He went over with His disciples to the Mount of Olives and He sat down.

Peter and James and John and Andrew asked him privately, Tell us, when shall these things be? ( Mark 13:3-4 )

That is, the destruction of the temple.

and what shall be the sign when all these things shall be fulfilled? ( Mark 13:4 )

Or, the completion of prophecy.

And Jesus answering them began to say, Take heed lest any man deceive you ( Mark 13:5 ):

The first thing that Jesus warned against were deceivers. It is interesting how that all the way through the New Testament the church was warned of deceivers, warned of false prophets. That has been the curse of the church: men who have sought to profit off of the gospel of Jesus Christ, sought personal profiting, gain. There are so many charlatans, wolves in sheep's clothing. And Jesus warns them against those deceivers.

For many shall come in my name, saying, I am Christ [the Messiah]; and shall deceive many ( Mark 13:6 ).

Moon declares himself to be the Messiah. I am amazed that people would follow him. And yet, there are thousands of people selling peanuts and flowers so that he might reap the profit to live in these palatial mansions.

And when ye shall hear of wars and rumors of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. For nation shall rise against nation, and kingdom against kingdom ( Mark 13:7-8 ):

This from the Greek is speaking of a worldwide state of war; it's just something different from the wars and rumors of wars that have been going on the whole while. A world war!

earthquakes in divers [different] places, and there shall be famines and troubles: these are the beginnings of sorrows. 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. And the gospel must first be published among all nations. 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 [will] speak, but the Holy Ghost [Spirit] ( Mark 13:8-11 ).

So, this prophecy of Jesus was surely fulfilled. And in the book of Acts we read how that they were brought before the magistrates, how they were beaten, how they were brought before the councils, before the rulers. And Paul the apostle even stood before King Agrippa, and later, before Nero himself. But Jesus said, "Don't worry about what you're going to say." And we find an interesting story in the book of Acts how that Stephen was brought before the council and how he began to rehearse to them their history. And how that as he was speaking, his face began to shine like an angel's, as the anointing of God's Spirit rested upon Stephen. And yet, the people were so incensed by the things that he was saying, that finally, they gnashed upon him with their teeth and drug him out and stoned him to death.

Now, a lot of people wonder about this particular prophecy, "The gospel must first be published among all nations." And there are many mission groups that take this as more or less the impetus for their mission program. And they claim that we can hasten the return of Jesus Christ by advancing the missionary program, for the gospel must be preached unto all nations before the end comes.

Paul the apostle, when he was writing to the Colossian church, some thirty years after the death of Christ, said to the church in his letter, "And the gospel which has come to you as it is into all the world." Paul claimed that by the time he had written that letter to the Colossian church the gospel had gone into all the world. There are churches in India today that trace their origin back to the disciple Thomas. According to tradition, Thomas went to India and preached the gospel. And there is in India today, the Church of Thomas, one of the largest churches in India Christian works is the Church of Thomas. And they trace their roots back to Thomas himself.

The gospel was spread by the early church, filling the earth. Really, their endeavors are a real testimony against us today. For they did not have the modern methods that are available to us. When I read of Paul's journeys and how this guy traveled with the gospel of Jesus Christ, I wonder what he would have done in the jet age. You know, with radio and TV and jets and all. Man! That guy would have been unstoppable! Because he had to walk and take boats and so forth and all. And yet, the territory that that fellow covered. What a witness against us.

Now, not only did Paul say that the gospel was preached into all the world by the time he had written to the Colossians, but in the fourteenth chapter of the book of Revelation, John, in verse Mark 13:6 , said, "I saw another angel flying in the midst of heaven having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people." So during the last days, in the Tribulation period, God is going to be using angels flying through the midst of heaven to declare the everlasting gospel. To every nation, language, tribe, people. So that it is not a prerequisite to the coming of Jesus for His church to get the gospel preached into all of the world. You cannot say, "Well, the Lord can't rapture the church tonight because the gospel hasn't yet been preached in all the world. And Jesus said it's got to be preached into all the world before the end comes." That's not a valid argument. Because the gospel will be preached and this prophecy of Christ will be fulfilled, but not necessarily by the church. And Jesus didn't say that they were going to have to proclaim the gospel, He just said it would be proclaimed among all nations.

Now, some people see the angel flying through the midst of heaven as one of these little Telstar Communication Satellites. And who knows? When John saw this thing flying through the midst of heaven, and preaching to everyone all over the world, who knows? But John thought it was an angel, when in the vision, he saw this thing going and the voice was coming to all men with the gospel. We're in negotiations and have been talking to men about putting The Word For Today on a satellite radio communicator. And it can be beamed up to it and can be picked up all over the world. In fact, they're talking about little receiver sets that they can make to operate on solar energy. So that, for just a few dollars, they can make these little receivers that will be tuned only to that particular satellite. And the natives anywhere in the world can set out the little radios and, catching the energy of the sun, can listen to the broadcast. And at night, all they have to do is take a lead wire and put it in the fire and enough energy will be generated between the cold part and the hot part of the wire to operate the little radio at night. Amazing, the things that are being developed today. Tremendous means of getting the gospel into all the world.

Jesus said,

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. And ye shall be hated of all men for my name's sake: but he that shall endure to the end, the same shall be saved. 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 Judea flee to the mountains ( Mark 13:12-14 ):

Now, Jesus is pleading for understanding of this. In the book of Daniel, chapter 9, he refers to the "abomination of desolation." According to my understanding in putting a composite together using Revelation chapter 13 ( Rev Mark 13:13 ), 2 Thessalonians chapter 2 ( 2 Thessalonians 2:0 ) and Daniel chapters 9 ( Daniel 9:0 ) and 12 ( Daniel 12:0 ), as I see and understand the "abomination of desolation," according to the scriptures the Jews are going to rebuild their temple. It would seem that the treaties and arrangements for the rebuilding of the temple will be accomplished through a very powerful, wise, astute leader that is going to arise to lead the European community. And that he will make a covenant ( Daniel 9:0 ) with the nation Israel. But after three and a half years, he will break that covenant and he will set up the abomination which causes desolation. In the twelfth chapter of the book of Daniel it says he will cause the daily prayers and oblations to cease; he'll stop the sacrifices that the Jews have re-instituted.

According to Paul in 2 Thessalonians chapter 2 ( 2 Thessalonians 2:0 ), he is going to come to the temple of God and show that he himself is God and demand to be worshipped as God. And he will show all kinds of miracles and signs and wonders, so that, if possible, he will deceive even the elect.

According to the thirteenth chapter of the book of Revelation, he will cause an image to be made of himself. And this image will be placed within the temple and people will be required to worship this image. And he has power to put to death those that would refuse to worship the image. So Jesus said, "Let him who reads understands." When you see the abomination of desolation standing where it ought not, that is the abomination which causes desolation. This is the thing that will cause the desolation or the destruction of the Great Tribulation period, the last three and a half years. The whole sequence of this wrath of God being poured out upon man will be triggered by this ultimate blasphemy; as this man of sin, the son of perdition, stands in the Holy of Holies of the rebuilt temple in Jerusalem, and there blasphemes the God of heaven and declares that he is God and demands to be worshipped as God. That is the final straw of man's rebellion against God. And God will begin His move to judge the world in order that He might establish His new kingdom, the kingdom of righteousness, joy, and peace. This will be the trigger that will usher in the three and a half years of the great tribulation period. So, Jesus makes reference to it: "When you see this 'abomination of desolation' that is spoken of by Daniel the prophet standing where it ought not, let him that reads understand, then let them that are in Judea..." Notice He's speaking not of the United States; He's not speaking of the church. "...those that are in Judea, let them flee to the mountains."

And let him that is on the housetop not go down into the house, neither enter therein, to take anything out of his house: And let him that is in the field not turn back again for to take up his garment. But woe to them that are with child, and to them that give suck [are nursing] in those days! And pray ye that your flight be not in the winter. For in those days [there] shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be ( Mark 13:15-19 ).

This is the time of the greatest tribulation the world will ever know in its history, even worse than the flood of Noah's day. Even worse than the destruction of the cities of Sodom and Gomorrah. Never has the world seen anything to equal what is going to transpire during this three and a half year period.

Today, with the strong anti-nuclear movement, all kinds of horrible scenarios are being imagined. The problem is, these scenarios are all possible with the weapons that we have today. Surely a worldwide war with the use of nuclear weapons could bring to pass the whole scenario as is pointed out for us in the book of Revelation, this tremendous devastation. However, this destruction and tribulation that is coming will not necessarily result from man's devices, but is coming as a direct judgment of God upon the earth. And God will be involved in the judgment that is going to fall.

Now those Jews that are in Jerusalem at the time of this abomination of desolation are warned by Jesus to flee to the mountains and also, in another gospel, flee to the wilderness. In the book of Revelation, chapter 12, John talks about the woman, the nation Israel. And he said, "And she was given wings of an eagle to bear her to the wilderness to a place that has been prepared for her where she will be nourished for three and a half years." So during the time of the Great Tribulation, those Jews that heed the warning of Jesus in Judea will flee to the wilderness area that God has prepared for them, where God will provide and take care of them for that three and a half year period of the Great Tribulation.

In Isaiah, the sixteenth chapter, God speaks unto Moab, or modern day Jordan, "Open up your gates and receive my people. Bear them safely to Petra, where they might be sheltered until the Great Tribulation period is over." And so, again putting a composite together, using the prophecies of Isaiah out of the Old Testament, the prophecies of the New Testament, the book of Revelation, here in the gospel, it would appear that when this abomination of desolation takes place, the Jews who up until that point many of them have acclaimed this man who helped them rebuild their temple, they've acclaimed him as the Messiah, suddenly their eyes will be open and the deception will be over, and they will realize, "This fellow deceived us." And hopefully, they will turn to the scriptures and they will obey the warning of Jesus and they will flee to the rock city of Petra. Now, according to the book of Revelation, the anti-Christ will send down an army after them, but the earth will open up and swallow the army that he sends after them. And God said that He will keep them safe there in Petra until this indignation, or the Great Tribulation period is over. And Jesus said to them, "Pray that your flight will not be in winter." In Matthew's gospel He adds, "...nor on the Sabbath day."

And it will be difficult for those women who are pregnant, or those who are nursing. "Woe unto them." Why? Because they are going to have to flee. It's going to be hard; it's going to be a real hardship. And to have small children with you will actually restrict your flight, and it will be difficult. So, it's just a woe to those because of the difficulties that they are going to experience during this period. For in those days shall be affliction, such as never been in the history of man.

And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake [Israel], [those] whom he hath chosen, he hath shortened the days ( Mark 13:20 ).

The Lord speaks here of a period in man's history when, unless the Lord would shorten the days, man would have the capacity of destroying himself. No flesh would remain. But God, "for the elect's sake, those who He has chosen, will shorten those days."

And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: for false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect ( Mark 13:21-22 ).

So signs and wonders are not always from God. Many times they can be to seduce a person after a false prophet.

But take ye heed: [He said,] behold, I have foretold you all things. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light ( Mark 13:23-24 ),

Here He is referring to that same day that Joel prophesied in chapter 3, Peter quotes in Acts chapter 2, and we read about it in the book of Revelation under the sixth seal. "The sun shall be darkened, the moon shall not give her light."

And the stars of heaven shall fall [a meteorite shower], and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory ( Mark 13:25-26 ).

Oh, glorious day! After the tremendous holocaust, when the world is almost destroyed. The glorious return of Jesus Christ coming in the clouds with great power and glory.

And then shall he send his angels, and [they] shall gather together his elect [the Jews, actually] from the four winds, from the uttermost part of the earth to the uttermost part of the heaven ( Mark 13:27 ).

This, of course, is a reference to the prophecies there in Isaiah.

Now learn a parable of the fig tree: When her branch is yet tender, and putteth forth leaves, ye know that summer is near: so ye in like manner, when ye shall see these things come to pass, know that it is nigh [near], even at the doors. Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away ( Mark 13:28-31 ).

In the Old Testament, in parables the fig tree was a reference to the nation of Israel. In Jeremiah, the twenty-third chapter, God likens the nation of Israel to a basket of rotten figs that are so rotten that they have no value, only to be thrown away and destroyed, chapter twenty-four of the book of Jeremiah. And then over in Hosea 9:10 ,God makes again a reference to the nation of Israel as a fig tree, where the Lord declares, "I found Israel like grapes in the wilderness. I saw your fathers as the first ripe in the fig tree at her first time." And then in Joel 1:7 ,God, in crying out against the destruction that had taken place of the nation, He said, "He hath laid my vine waste and barked my fig tree." So Israel was likened unto a vine in the parables, but also likened unto a fig tree. "So that when you see the branches yet tender and beginning to put forth leaves, you know that summer is near, even know that My coming is near, even at the doors." Many Bible scholars believe that this reference is to the rebirth of the nation of Israel. And that that generation that saw the rebirth of the nation Israel would be the final generation. I think that there is great validity in that interpretation.

Now Jesus declares how His word is going to stand, "Heaven and earth will pass..." The Bibles tells how that the heavens are going to be folded up and the earth is going to melt with a fervent heat. "But My words," He said, "shall not pass away." The eternal word of God.

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 ).

Jesus, as we said, when He came to the earth took upon Himself limitations, deliberately took upon Himself limitations. He was God manifested in the flesh. But by virtue of coming in a body of flesh, while He was in the body of flesh He could not be omnipresent. He was restricted as is a body of flesh to locality. And there were other restrictions that He took while in a body. And there was a restriction in actually the knowledge of the day that He would return. He said, "I don't even know that, no man knows it. Only the Father." Now that He is glorified again with the Father, He no doubt knows it. But while in the restrictions of the body, that was a part of the restriction while existing here on the earth in a body.

It is sheer folly and presumption for any man to pretend that he has some divine revelation or some insight into the scripture where he knows the day and the hour that the Lord is coming. Even though the Lord is so specific in this area, there are always those speculators who seem to be able to gather some kind of a following after them because they've set out on some system of interpreting of the scriptures whereby they feel that they have interpreted the very day for the return of Jesus Christ.

Back in 1843 or so, Reverend Miller, by using the book of Daniel and taking the 2550 days and making it 2550 years instead of days, though the scriptures said days, somehow he translated the days to years and he came up with the year of 1843. That's when the abomination took place. And so, until that time, 2550 years instead of days, there will be the cleansing. Well, he didn't bother to look at his history book and find out that exactly 2550 days was when Judas Macabeus actually cleansed the temple and that prophesy was literally fulfilled to a day. And there is no merit or basis of making a day/year concept there, yet he did. And so he had his faithful put on white robes, and back in Zion, Illinois they went out and they sat on the hillside waiting for Jesus to return. They were certain. And, of course, in recent times there are men who like to get their names in newspapers who have predicted the date of the coming of Christ and gotten the people all excited.

A few years ago people were giving me tapes by some fellow that had predicted April the first of 1978, I think it was, for the coming of Christ. Then last year, that fellow down in Tucson who had it all doped out to June the thirtieth last year. Yet Jesus said, "No man knows the day or the hour." So what are we supposed to do? He said,

[Just] take ye heed, watch and pray: for ye know not when the time is ( Mark 13:33 ).

Because the Lord can be coming for us at any time, the best advice is just, "Watch and pray. Be ready! Take heed, be ready! You don't know when it's going to happen."

For the Son of man is as a man [who is] taking a far journey, who left his house, and gave authority to his servants, and to every man his [apportioned] work, and commanded the porter to watch. Watch ye therefore [he said,]: for ye know not when the master of the house cometh, at even [evening], or at midnight, or at the cockcrowing, or in the morning: lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch ( Mark 13:34-37 ).

So, what Jesus is saying to you is: watch, be ready. You don't know exactly when He is coming. He may come at evening, He may come at midnight, He may come in the early morning. Because you don't know, just be watching and be ready. "

Contending for the Faith

And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,

And as he sat upon the mount of Olives over against the temple: The short journey from the city to the Mount of Olives furnishes a dazzling panorama of the sanctuary area. Jesus and His disciples probably leave by a gate in the north wall of the city and then go eastward across the Kidron Valley. On the west side of the valley stands the high ridge upon which Jerusalem sits, and on the east side of the valley begin the gentle slopes of Mount Olivet. Because the temple sits on the crest of the western ridge, it towers over the valley and is visible during the entire journey. After crossing the brook, Jesus and His disciples begin their ascent up the road over Olivet, leading to Bethany. After reaching a certain height on the western slope of Olivet, Jesus sits down and faces the Temple.

Sitting there, we can imagine how, looking across the valley, a truly fascinating view disclosed itself to the eyes of the little company. There was the roof of the Temple bathed in a sea of golden glory. There were those beautiful terraced courts and also those cloisters of snowy marble which seemed to shine and sparkle in the light of the setting sun. And then to think that all this glory was about to perish! The minds of the disciples reeled and staggered when they pondered that mysterious and awesome prediction (Hendriksen 513-514).

Peter and James and John and Andrew asked him privately: These four are the two sets of brothers who were called by Jesus at the beginning of His ministry. Peter is foremost and, as on other occasions, is probably the spokesman.

Dr. Constable's Expository Notes

1. The setting 13:1-4 (cf. Matthew 24:1-3; Luke 21:5-7)

Dr. Constable's Expository Notes

Evidently the disciples pondered Jesus’ prophecy as they crossed the Kidron Valley that separated the temple complex from Mt. Olivet to the east. When they sat down on the mountain and looked west into the temple courtyard, Jesus’ first four disciples (Mark 1:16-20) asked two questions.

The first question dealt with the time of the temple’s destruction. Matthew’s account shows that their second question had two parts. They asked what the sign of Jesus’ coming and of the end of the present age would be. Mark combined these two parts into one simple question about the sign of "all these things" being fulfilled. The disciples viewed the destruction of the temple and the end of the present age as occurring together. In His answer Jesus taught them that these events would not happen at the same time. Again a question from the disciples led to a teaching session (cf. Mark 4:10-32; Mark 7:17-23; Mark 9:11-13; Mark 9:28-29; Mark 10:10-12).

Barclay's Daily Study Bible

Chapter 13

THE THINGS TO COME ( Mark 13:1-37 )

Mark 13:1-37 is one of the most difficult chapters in the New Testament for a modern reader to understand. That is because it is one of the most Jewish chapters in the Bible. From beginning to end it is thinking in terms of Jewish history and Jewish ideas. All through it Jesus is using categories and pictures which were very familiar to the Jews of his day, but which are very strange, and indeed, unknown, to many modern readers. Even so, it is not possible to disregard this chapter because it is the source of many ideas about the second coming of Jesus. The difficulty about the doctrine of the second coming is that nowadays people are apt either completely to disregard it or to be so completely unbalanced about it that it becomes for them practically the only doctrine of the Christian faith. It may be that if we study this chapter with some care we shall come to a sane and correct view about this doctrine.

We will first of all glance at the Jewish background against which this chapter must be read. We will then try to make an analysis of the various elements which go to make it up. We will then study it section by section in the usual way. Finally, we will try to extract from it the great truths which are permanently valid.

The Day Of The Lord ( Mark 13:1-37)

This whole chapter must read with one thing in mind. Again and again we have to return to this matter because there is so much of the New Testament which is not intelligible without it. The Jews never doubted that they were the chosen people, and they never doubted that one day they would occupy the place in the world which the chosen people, as they saw it, deserved and were bound to have in the end. They had long since abandoned the idea that they could ever win that place by human means and they were confident that in the end God would directly intervene in history and win it for them. The day of God's intervention was the day of the Lord. Before that day of the Lord there would be a time of terror and trouble when the world would be shaken to its foundations and judgment would come. But it would be followed by the new world and the new age and the new glory.

In one sense this idea is the product of unconquerable optimism. The Jew was quite certain that God would break in. In another sense it was the product of bleak pessimism, because it was based on the idea that this world was so utterly bad that only its complete destruction and the emergence of a new world would suffice. They did not look for reformation. They looked for a re-creating of the entire scheme of things.

Let us look at some of the Old Testament passages about the day of the Lord. Amos writes ( Amos 5:16-20):

"In all the squares there shall be wailing; and in all the streets

they shall say, 'Alas! Alas!'. They shall call the farmers to

mourning and to wailing those who are skilled in lamentations, and

in all vineyards there shall be wailing, for I will pass through

the midst of you, says the Lord. Woe to you who desire the day of

the Lord! Why would you have the day of the Lord? It is darkness,

and not light ... gloom with no brightness in it."

Isaiah ( Isaiah 13:6-16) has a terrible passage about the day of the Lord:

"Wail! for the day of the Lord is near. As destruction from the

Almighty it will come.... Behold the day of the Lord comes, cruel

with wrath and fierce anger, to make the earth a desolation, and

to destroy its sinners from it. For the stars of the heavens and

their constellations will not give their light. The sun will be

dark at its rising and the moon will not shed its light....

Therefore I will make the heavens tremble, and the earth will be

shaken out of its place, at the wrath of the Lord of Hosts, in the

day of his fierce anger. . . ."

The second and third chapters of Joel ( Joel 2:1-32; Joel 3:1-21) are full of terrible

descriptions of the day of the Lord:

"The day of the Lord is coming ... a day of darkness and gloom, a

day of clouds and thick darkness.... I will give portents in the

heavens and on the earth, blood and fire, and columns of smoke.

The sun shall be turned to darkness and the moon to blood, before

the great and terrible day of the Lord comes."

Again and again such passages of terror meet us in the Old Testament. The day of the Lord will be sudden, shattering, terrifying. The world will reel with destruction. The very course of nature will be uprooted, and God, the judge, will come.

Between the Old and the New Testaments there was a time when the Jews knew no freedom. It was therefore only natural that their hopes and dreams of the day of the Lord would become even more vivid. In that time a kind of popular religious literature grew up. Jesus would know it. AH the Jews would be familiar with its picture. The writings of which this literature consisted were called Apocalypses. Apokalupsis ( G602) means an unveiling. These books were dreams and visions of what would happen when the day of the Lord came and in the terrible time immediately before it. They continued to use the Old Testament imagery, and to supplement it with new details. But, it must be noted, all these books were dreams and visions. They were attempts to paint the unpaintable and to speak the unspeakable. They were poetry, not prose. They were visions, not science. They were dreams, not history. They were never meant to be taken prosaically as maps of the future and timetables of events to come.

We will see that every single detail in this chapter can be parallelled in the visions of the Old Testament and of the literature between the Testaments. Jesus was taking the language, the imagery, the apparatus of apocalyptic literature, and using it to try to make people understand. He was working with the only ideas that people knew. But he knew, as they knew, that these things were only pictures, for no man could really tell what would happen when God broke in.

The Different Strands ( Mark 13:1-37)

Further, in this chapter there are various strands of thought. The gospel writers had a way of collecting Jesus' sayings on any subject. It was a wise way to write and excellent for teaching purposes. Here Mark, as it were, collects Jesus' sayings about the future. Now even a cursory reading, with no special knowledge, shows that, though all these sayings were about the future, they were not all about the same things. There are in fact in this chapter five different strands.

(i) There are prophecies of the destruction of Jerusalem. We get them in Mark 13:1-2, Mark 13:14-20. Jesus foresaw the end of the holy city. As we shall see, Jesus was right. Jerusalem fell in A.D. 70. The Temple was destroyed and the most terrible things happened.

(ii) There is warning of persecution to come. We get that in Mark 13:9-13. Jesus foresaw that his followers would have to go through the most heart-breaking and soul-searing experiences, and he warned them in advance.

(iii) There are warnings of the dangers of the last days. We get them in Mark 13:3-6 and Mark 13:21-22. Jesus saw quite clearly that men would come who would twist and adulterate the Christian faith. It was bound to be so, for men are always inclined to listen to their own proud minds rather than to the voice of God. He wished to defend his people in advance from the heresies and lies which would invade the Church.

(iv) There are warnings of the Second Coming. Now, these warnings of the Second Coming are dressed in the language which has to do with the day of the Lord. We get them in Mark 13:7-8 and Mark 13:24-27. The imagery of the day of the Lord and of the Second Coming are inextricably mixed up. It had to be so, because no man could possibly know what would happen in either case. It is with visions and dreams that we have to deal. The only pictures Jesus could use about his Second Coming were those which prophets and apocalyptists had already used about the day of the Lord. They are not meant to be taken literally. They are meant as impressionistic pictures, as seer's visions, designed to impress upon men the greatness of that event when it should come.

(v) There are warnings of the necessity to be on the watch. We get them in Mark 13:28-37. If men live in the shadow of eternity, if they live with the constant possibility of the intervention of God, if they live with the prospect of the consummation of the coming of Christ ever before them, if the times and the seasons are known only to God, there is the necessity ever to be ready.

This chapter will make far more sense if we remember these various strands in it and remember that every strand is unfolded in language and imagery which go back to the Old Testament and apocalyptic pictures of the day of the Lord.

Because that is so, we will study the chapter not in consecutive verses, but in the various passages of which the various strands consist.

A City's Doom ( Mark 13:1-2)

13:1-2 As they were going out of the sacred precincts, one of his disciples said to Jesus, "Teacher, see! What stones and what buildings!" Jesus said to him, "You see this great budding? Not one stone will be left on another which will not be thrown down!"

We begin with the prophecies of Jesus which foretold the doom of Jerusalem. The Temple which Herod butt was one of the wonders of the world. It was begun in 20-19 B.C. and in the time of Jesus was not yet completely finished. It was built on the top of Mount Moriah. instead of levelling off the summit of the mountain a kind of vast platform was formed by raising up walls of massive masonry and enclosing the whole area. On these walls a platform was laid, strengthened by piers which distributed the weight of the superstructure. Josephus tells us that some of these stones were forty feet long by twelve feet high by eighteen feet wide. It would be some of these vast stones that moved the Galilaean disciples to such wondering amazement.

The most magnificent entrance to the Temple was at the south-west angle. Here between the city and the Temple hill there stretched the Tyropoeon Valley. A marvellous bridge spanned the valley. Each arch was forty-one and a half feet and there were stones used in the building of it which measured twenty-four feet long. The Tyropoeon valley was no less than two hundred and twenty-five feet below. The breadth of the cleft that the bridge spanned was three hundred and fifty-four feet, and the bridge itself was fifty feet in breadth. The bridge led straight into the Royal Porch. The porch consisted of a double row of Corinthian pillars all thirty-seven and a half feet high and each one cut out of one solid block of marble.

Of the actual Temple building itself, the holy place, Josephus writes, "Now the outward face of the Temple in its front wanted nothing that was likely to surprise men's minds or their eyes, for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendour, and made those who forced themselves to look upon it to turn their eyes away, just as they would have done at the sun's own rays. But this Temple appeared to strangers, when they were at a distance, like a mountain covered with snow, for, as to those parts of it which were not gilt, they were exceeding white.... Of its stones, some of them were forty-five cubits in length, five in height and six in breadth." (A cubit was eighteen inches.)

It was all this splendour that so impressed the disciples. The Temple seemed the summit of human art and achievement, and seemed so vast and solid that it would stand for ever. But Jesus made the astonishing statement that the day was coming when not one of these stones would stand upon another. In less then fifty years his prophecy came tragically true.

"Pride of man and earthly glory,

Sword and crown betray his trust;

What with care and toil he buildeth,

Tower and temple, fall to dust.

But God's power,

Hour by hour,

Is my temple and my tower."

A City's Agony ( Mark 13:14-20)

13:14-20 When you see the abomination of desolation standing where he ought not (let him who reads understand), then let those who are in Judaea flee to the mountains. Let him who is on the house-top not come down, nor let him go in to take anything out of his house. And let him who is working in the field not turn back to pick up his cloak. Woe to women who are with child and to those whose babes are at their breasts in these days! Pray that it may not happen in the stormy weather. These days will be a tribulation such as has never happened from the beginning of the creation which God has created until now, and such as will never happen again. Unless the Lord had shortened the days no living creature could have survived. But, for the sake of the chosen ones whom he chose, he shortened the days.

Jesus forecasts some of the awful terror of the siege and the final fall of Jerusalem. It is his warning that when the first signs of it came people ought to flee, not even waiting to pick up their clothes or to try to save their goods. In fact the people did precisely the opposite. They crowded into Jerusalem, and death came in ways that are almost too terrible to think about.

The phrase the abomination of desolation has its origin in the book of Daniel ( Daniel 9:27; Daniel 11:31; Daniel 12:11). The Hebrew expression literally means the profanation that appals. The origin of the phrase was in connection with Antiocheius. We have already seen that he tried to stamp out the Jewish religion and introduce Greek thought and Greek ways. He desecrated the Temple by offering swine's flesh on the great altar and by setting up public brothels in the sacred courts. Before the very Holy Place itself he set up a great statue of Olympian Zeus and ordered the Jews to worship it. In connection with that the writer of First Maccabees says ( 1Ma_1:54 ) "Now the fifteenth day of the month Casleu, in the hundred and forty-fifth year, they set up the abomination of desolation upon the altar and builded idol altars throughout the cities of Juda on every side." The phrase the abomination of desolation, the profanation that appals, originally described the heathen image and all that accompanied it with which Antiocheius desecrated the Temple. Jesus prophesies that the same kind of thing is going to happen again. It very nearly happened in the year A.D. 40. Caligula was then Roman Emperor. He was an epileptic and mad. But he insisted that he was a god. He heard of the imageless worship of the Temple of Jerusalem and planned to set up his own statue in the Holy Place. His advisers besought him not to do so, for they knew that, if he did, a bloody civil war would result. He was obstinate, but fortunately he died in A.D. 41 before he could carry out his plan of desecration.

What does Jesus mean when he speaks about the abomination of desolation? Men expected not only a Messiah, but also the emergence of a power who would be the vary incarnation of evil and who would gather up into himself everything that was against God. Paul called that power the Man of Lawlessness ( 2 Thessalonians 2:3). John of the Revelation identified that power with Rome ( Revelation 17:1-18). Jesus is saying "Some day, quite soon, you will see the very incarnate power of evil rise up in a deliberate attempt to destroy the people and the Holy Place of God." He takes the old phrase and uses it to describe the terrible things that are about to happen.

It was in A.D. 70 that Jerusalem finally fell to the besieging army of Titus, who was to be Emperor of Rome. The horrors of that siege form one of the grimmest pages in history. The people crowded into Jerusalem from the countryside. Titus had no alternative but to starve the city into subjection. The matter was complicated by the fact that even at that terrible time there were sects and factions inside the city itself. Jerusalem was torn without and within.

Josephus tells the story of that terrible siege in the fifth book of The Wars of the Jews. He tells us that 97,000 were taken captive and 1,100,000 perished by slow starvation and the sword. He tells us, "Then did the famine widen its progress and devoured the people by whole houses and families. The upper rooms were full of women and children dying of starvation. The lanes of the city were full of the dead bodies of the aged. The children and the young men wandered about the market places like shadows, all swelled with famine, and fell down dead wheresoever their misery seized them. As for burying them, those that were sick themselves were not able to do it. And those that were hearty and well were deterred by the great multitude of the dead, and the uncertainty when they would die themselves, for many died as they were burying others, and many went to their own coffins before the fatal hour. There was no lamentation made under these calamities...the famine confounded all natural passions.... A deep silence and a kind of deadly night had seized upon the city."

To make it still grimmer there were the inevitable ghouls who plundered the dead bodies. Josephus tells grimly how when not even any herbs were available "some persons were driven to such terrible distress as to search the common sewers and old dung-hills of cattle, and to eat the dung which they got there, and what they could not endure so much as to see, they now used for food." He paints a grim picture of men gnawing the leather of straps and shoes, and tells a terrible story of a woman who killed and roasted her child, and offered a share of that terrible meal to those who came seeking food.

The prophecy that Jesus made of terrible days ahead for Jerusalem came most abundantly true. Those who crowded into the city for safety died by the hundred thousand, and only those who took his advice and fled to the hills were saved.

The Hard Way ( Mark 13:9-13)

13:9-13 Take heed to yourselves, for they will hand you over to councils, and they will scourge you in synagogues, and you will stand before governors and kings for my sake, and it will be your opportunity to bear your witness to them. The gospel must first be preached to all nations. And when they hand you over and bring you before authorities, do not worry beforehand about what you will say, but speak whatever is given you in that hour, for it is not you who speak but the Holy Spirit. Brother shall hand over brother to death, and father child. All children will rise up against parents, and will kill them. And you will be hated of all for the sake of my name. But the man who has endured to the end, he will be saved;

Now we come to the warnings of persecution to come. Jesus never left his followers in any doubt that they had chosen a hard way. No man could say that he had not known the conditions of Christ's service in advance.

The handing over to councils and the scourging in synagogues refer to Jewish persecution. In Jerusalem there was the great Sanhedrin, the supreme court of the Jews, but every town and village had its local Sanhedrin. Before such local Sanhedrins the self-confessed heretics would be tried, and in the synagogues they would be publicly scourged. The governors and kings refer to trials before the Roman courts, such as Paul faced before Felix and Festus and Agrippa.

It was a fact that the Christians were wonderfully strengthened in their trials. When we read of the trials of the martyrs, even though they were often ignorant and unlettered men, the impression often is that it was the judges and not the Christians who were on trial. Their Christian faith enabled the simplest folk to fear God so much that they never feared the face of any man.

It was true that even those of a man's own family sometimes betrayed him. In the early Roman Empire one of the curses was the informer (delator). There were those who, in their attempts to curry favour with the authorities, would not hesitate to betray their own kith and kin. That must have been the sorest blow of all.

In Hitler's Germany a man was arrested because he stood for freedom. He endured imprisonment and torture with stoic and uncomplaining fortitude. Finally, with spirit still unbroken, he was released. Some short time afterwards he committed suicide. Many wondered why. Those who knew him well knew the reason--he had discovered that his own son was the person who had informed against him. The treachery of his own broke him in a way that the cruelty of his enemies was unable to achieve.

This family and domestic hostility was one of the regular items in the catalogue of terror of the last and terrible days, "Friends shall attack one another suddenly" (4 Ezra 5:9). "And they shall hate one another and provoke one another to fight" (Baruch 70:3). "And they shall strive with one another, the young with the old, and the old with the young, the poor with the rich, the lowly with the great, the beggar with the prince" (Jubilees 23:19). "Children shall shame the elders, and the elders shall rise up before the children" (The Mishnah, Sotah 9:15). "For the son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law. A man's enemies are the men of his own house" ( Micah 7:6).

Life becomes a hell upon earth when personal loyalties are destroyed and when there is no love which a man may trust.

It was true that the Christians were hated. Tacitus talked of Christianity as an accursed superstition; Suetonius called it a new and evil superstition. The main reason for the hatred was the way in which Christianity cut across family ties. The fact was that a man had to love Christ more than father or mother, or son or daughter. And the matter was complicated by the way that the Christians were much slandered. It is beyond doubt that the Jews did much to encourage these slanders. The most serious was the charge that the Christians were cannibals, a charge supported by the words of the sacrament which speak of eating Christ's body and drinking his blood.

In this, as in all other things, it is the man who endures to the end who is saved. Life is not a short, sharp sprint; it is a marathon race. Life is not a single battle; it is a long campaign. Dr. G.J. Jeffrey tells of a famous man who refused to have his biography written when he was still alive. "I have seen too many men fall out on the last lap of the race," he said. Life is never safe until it reaches journey's end. It was Bunyan who, in his dream, saw that from the very gates of heaven there was a way to hell. It is the man who endures to the end who will be saved.

The Dangers Of The Last Days ( Mark 13:3-6; Mark 13:21-23)

13:3-6,21-23 As he was sitting on the Mount of Olives, opposite the sacred precincts of the Temple, Peter and James and John and Andrew privately asked Jesus, "Tell us, when shall these things be? And what sign will there be when these things are going to be completed?" Jesus began to say to them, "See that no one misleads you. Many will come in my name, and say, 'I am he' and they will lead many astray."

Jesus was well aware that, before the end, heretics would arise; and, indeed it was not long before the church had its heretics. Heresy arises from five main causes.

(i) It arises from constructing doctrine to suit oneself. The human mind has an infinite capacity for wishful thinking. In a famous sentence, the Psalmist said, "The fool hath said in his heart, 'There is no God.'" The fool about whom the Psalmist was speaking was not a fool in the sense that he had no intelligence. He was a moral fool. His statement that there was no God was made because he did not wish God to be. If God existed so much the worse for him; therefore he eliminated him from his doctrine and from his universe.

One particular heresy has always been with us, that is antinomianism. The antinomian begins with the principle that law has been abolished--and in a sense he is right. He goes on to say that there is nothing but grace--and again in a sense he is right. He then goes on to argue--as Paul shows us in Romans 6:1-23 -- on lines like these. "You say that God's grace is wide enough to cover every sin?" "Yes." "You say that God's grace can forgive any sin?" "Yes." "You say that God's grace is the greatest and the most wonderful thing in the universe?" "Yes." "Then," the antinomian concludes, "let us go on sinning to our hearts' content, for the more we sin, the more chances we give to God's amazing grace to operate. Sin is a good thing for sin gives grace a chance to work. Therefore, let us do whatever we like." The grace of God has been twisted to suit the man who wants to sin.

The same kind of argument is used by the man who declares that the only important thing in life is the soul and that a man's body does not matter. If that is so, the argument runs, then a man can do what he likes with his body. If he is so inclined he can sate its desires.

One of the commonest ways to arrive in heresy is to mould Christian truth to suit ourselves. Can it be that the doctrine of hell and the doctrine of the Second Coming have dropped out of much religious thought because they are both uncomfortable doctrines? No one would wish to bring either back in its crude form, but can it be that they have dropped too far out of Christian thought because it does not suit us to believe in them?

(ii) Heresy arises from overstressing one part of the truth. It is, for instance, always wrong to overstress one attribute of God. If we think only of God's holiness, we can never attain to any intimacy with him, but rather tend to a deism in which he is entirely remote from the world. If we think only of God's justice, we can never be free of the fear of God. We become haunted and not helped by our religion. If we think only of God's love, religion can become a very easy-going sentimental thing. There is more in the New Testament than Luke 15:1-32.

Always there is paradox in Christianity. God is love, yet God is justice. Man is free, yet God is in control. Man is a creature of time, yet also a creature of eternity. G. K. Chesterton said that orthodoxy was like a man walking along a knife-edge ridge with a yawning chasm on either side. One step too much to right or left and disaster follows. We must, as the Greeks insisted, see life steady and see it whole.

(iii) Heresy arises from trying to produce a religion which will suit people, one which will be popular and attractive. To do that it has to be watered down. The sting, the condemnation, the humiliation, the moral demand, have to be taken out of it. It is not our job to alter Christianity to suit people, but to alter people to suit Christianity.

(iv) Heresy arises from divorcing oneself from the Christian fellowship. When a man thinks alone he runs a grave danger of thinking astray. There is such a thing as the tradition of the church. There is such a conception as the church being the guardian of truth. If a man finds that his thinking separates himself from the fellowship of men, the chances are that there is something wrong with his thinking. It is the Roman Catholic principle that a man cannot have God for his Father unless he has the church for his mother--and there is truth there.

(v) Heresy arises from the attempt to be completely intelligible. Here is one of the great paradoxes. We are under the bounden duty of trying to understand our faith. But because we are finite and God is infinite we can never fully understand. For that very reason a faith that can be neatly stated in a series of propositions and neatly proved in a series of logical steps like a geometrical theorem is a contradiction in terms. As G. K. Chesterton said, "It is only the fool who tries to get the heavens inside his head, and not unnaturally his head bursts. The wise man is content to get his head inside the heavens." Even at our most intellectual we must remember that there is a place for the ultimate mystery before which we can only worship, wonder and adore.

"How could I praise,

If such as I could understand?"

"I believe," as Tertullian said, "because it is impossible."

His Coming Again ( Mark 13:7-8; Mark 13:24-27)

13:7-8,24-27 Jesus said, "When you hear of wars and reports of wars, do not be disturbed. These things must happen. But the end is not yet. Nation shall rise against nation, and kingdom against kingdom. In certain places there will be earthquakes. There will be famines. These things are the beginning of the birth-pangs of the new age."

Here Jesus unmistakably speaks of his coming again. But--and this is important--he clothes the idea in three pictures which are part and parcel of the apparatus connected with the day of the Lord.

(i) The day of the Lord was to be preceded by a time of wars. 4Ezra declares that before the day of the Lord there will be,

"Quakings of places

Tumult of peoples,

Scheming of nations,

Confusion of leaders,

Disquietude of princes." (4 Ezra 9:3).

The same book says,

"And there shall come astonishment of mind upon the dwellers on

earth. And they shall plan to war one against another, city

against city, place against place, people against people, and

kingdom against kingdom." (4Ezra 13:31).

The Sibylline Oracles foresee that,

"King captures king and takes his land, and nations ravage nations

and potentates people, and rulers all flee to another land, and

the land is changed in men and a barbarian empire ravages Hellas

and drains the rich land of its wealth, and men come face to face

in strife." (4Ezra 3:633-647).

Second Baruch has the same ideas. In Baruch 27:5-13 this book singles out twelve things which will precede the new age.

"In the first part there will be the beginning of commotions. In

the second part there shall be the slayings of great ones. In the

third part the fall of many by death. In the fourth part the

sending of the sword. In the fifth part famine and withholding of

rain. In the sixth part earthquakes and terrors...(there is a

blank in the manuscript here).... In the eighth part a multitude

of spectres and attacks of the evil spirits. In the ninth part the

fall of fire. In the tenth part rapine and much oppression. In the

eleventh part wickedness and unchastity. In the twelfth part

confusion from the mingling together of all those things

aforesaid."

"All the inhabitants of the earth shall be moved against one

another." (Baruch 48:32.)

"And they shall hate one another,

And provoke one another to fight.

And it shall come to pass that whosoever comes safe out of the

war shall die in the earthquake,

And whosoever gets safe out of the earthquake shall be burned by

the fire,

And whosoever gets safe out of the fire shag be destroyed by

famine."

It is abundantly clear that when Jesus spoke of wars and rumours of wars he was using pictures which were part and parcel of Jewish dreams of the future.

(ii) The day of the Lord was to be preceded by the darkening of sun and moon. The Old Testament itself is full of that ( Amos 8:9, Joel 2:10, Joel 3:15, Ezekiel 32:7-8, Isaiah 13:10, Isaiah 34:4); again the popular literature of Jesus' day is full of it, too.

"Then shall the sun suddenly shine forth by night,

And the moon by day.

The outgoings of the stars shall change."

(4 Ezra 5:4-7.)

2 Bar_4:1-37 Ezra 32:1 speaks of "the time in which the mighty one is to shake the whole creation." The Sibylline Oracles (3:796-806) talk of a time when "swords in the star-lit heaven appear by night towards dusk and towards dawn...and all the brightness of the sun fails at midday from the heaven, and the moon's rays shine forth and come back to earth, and a sign comes from the rocks with dripping streams of blood." The Assumption of Moses foresees a time when:

"The horns of the sun shall be broken and he shall be turned into

darkness,

And the moon shall not give her light, and be turned wholly into

blood,

And the circle of the stars shall be disturbed." (10:5.)

Once again it is clear that Jesus is using the popular language which everyone knew.

(iii) It was a regular part of the imagery that the Jews were to be gathered back to Palestine from the four corners of the earth. The Old Testament itself is full of that idea ( Isaiah 27:13; Isaiah 35:8-10; Micah 7:12; Zechariah 10:6-11); once more the popular literature loves the idea:

"Blow ye in Zion on the trumpet to summon the saints,

Cause ye to be heard in Jerusalem the voice of him that

bringeth good tidings,

For God hath had pity on Israel in visiting them.

Stand on the height, O Jerusalem, and behold thy children,

From the East and the West gathered together by the Lord."

( Wis_11:1-3 .)

"The Lord will gather you together in faith through His tender

mercy, and for the sake of Abraham and Isaac and Jacob."

(The Testament of Asher 7:5-7.)

When we read the pictorial words of Jesus about the Second Coming we must remember that he is giving us neither a map of eternity nor a timetable to the future, but that he is simply using the language and the pictures that many a Jew knew and used for centuries before him.

But it is extremely interesting to note that the things Jesus prophesied were in fact happening. He prophesied wars and the dreaded Parthians were in fact pressing in on the Roman frontiers. He prophesied earthquakes and within forty years the Roman world was aghast at the earthquake which devastated Laodicaea and by the eruption of Vesuvius which buried Pompeii in lava. He prophesied famines, and there was famine in Rome in the days of Claudius. It was in fact such a time of terror in the near future that when Tacitus began his histories he said that everything happening seemed to prove that the gods were seeking, not salvation, but vengeance on the Roman Empire.

In this passage the one thing that we must retain is the fact that Jesus did foretell that he would come again. The imagery we can disregard.

Be On The Watch ( Mark 13:28-37)

13:28-37 Jesus said, "Learn the lesson the fig-tree offers you. As soon as its branches become tender, and it puts forth its leaves, you know that summer is near. So must you too know, when you see these things happening, that the end is near at the doors. This is the truth I tell you--this generation will not pass away until these things happen. Heaven and earth will pass away but my words will never pass away. But no man knows about that day and that hour, not even the angels in heaven, not even the Son, no one except the Father. Be watchful, be wakeful, be praying, for you do not know when the time is. It is like when a man goes abroad, and leaves his home, and puts his servants in charge, and orders the door-keeper to be on the watch. So then be watchful! For you do not know when the master of the house comes, late in the evening, at midnight, at cockcrow, or in the early day. Watch! in case he comes suddenly and finds you sleeping. What I say to you, I say to all--be on the watch!"

There are three special things to note in this passage.

(i) It is sometimes held that when Jesus said that these things were to happen within this generation he was in error. But Jesus was right, for this sentence does not refer to the Second Coming. It could not when the next sentence says he does not know when that day will be. It refers to Jesus' prophecies about the fall of Jerusalem and the destruction of the Temple and they were abundantly fulfilled.

(ii) Jesus says that he does not know the day or the hour when he will come again. There were things which even he left without questioning in the hand of God. There can be no greater warning and rebuke to those who work out dates and timetables as to when he will come again. Surely it is nothing less than blasphemy for us to enquire into that of which our Lord consented to be ignorant.

(iii) Jesus draws a practical conclusion. We are like men who know that their master will come, but who do not know when. We live in the shadow of eternity. That is no reason for fearful and hysterical expectation. But it means that day by day our work must be completed. It means that we must so live that it does not matter when he comes. It gives us the great task of making every day fit for him to see and being at any moment ready to meet him face to face. AH life becomes a preparation to meet the King.

-----------------------------------------

We began by saying that this was a very difficult chapter, but that in the end it had permanent truth to tell us.

(i) It tells us that only the man of God can see into the secrets of history. Jesus saw the fate of Jerusalem although others were blind to it. A real statesman must be a man of God. To guide his country a man must be himself God-guided. Only the man who knows God can enter into something of the plan of God.

(ii) It tells us two things about the doctrine of the Second Coming.

(a) It tells us that it contains a fact we forget or disregard at our peril.

(b) It tells us that the imagery in which it is clothed is the imagery of Jesus' own time, and that to speculate on it is useless, when Jesus himself was content not to know. The one thing of which we can be sure is that history is going somewhere; there is a consummation to come.

(iii) It tells us that of all things to forget God and to become immersed in earth is most foolish. The wise man is he who never forgets that he must be ready when the summons comes. If he lives in that memory, for him the end will not be terror, but eternal joy.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Mark 13:3

Peter James John, Andrew ... The inner circle of apostles.

Gill's Exposition of the Whole Bible

And as he sat upon the Mount of Olives,.... On the east of Jerusalem:

over against the temple: where he could have a full view of it; the eastern wall of the temple being lower than the rest;

:-.

Peter, and John, and James, and Andrew, asked him privately; apart from the rest of the disciples, they being, especially the first three, his favourites, and very familiar with him.

Henry's Complete Commentary on the Bible

      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!   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.   3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,   4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?

      We may here see,

      I. How apt many of Christ's own disciples are to idolize things that look great, and have been long looked upon as sacred. They had heard Christ complain of those who had made the temple a den of thieves; and yet, when he quitted it, for the wickedness that remained in it, they court him to be as much in love as they were with the stately structure and adorning of it. One of them said to him, "Look, Master, what manner of stones, and what buildings are here,Mark 13:1; Mark 13:1. We never saw the like in Galilee; O do not leave this fine place."

      II. How little Christ values external pomp, where there is not real purity; "Seest thou these great buildings" (saith Christ), "and admirest thou them? I tell thee, the time is at hand when there shall not be left one stone upon another, that shall not be thrown down," Mark 13:2; Mark 13:2. And the sumptuousness of the fabric shall be no security to it, no nor move any compassion in the Lord Jesus towards it. He looks with pity upon the ruin of precious souls, and weeps over them, for on them he has put great value; but we do not find him look with any pity upon the ruin of a magnificent house, when he is driven out of it by sin, for that is of small value with him. With what little concern doth he say, Not one stone shall be left on another! Much of the strength of the temple lay in the largeness of the stones, and if these be thrown down, no footstep, no remembrance, of it will remain. While any part remained standing, there might be some hopes of the repair of it; but what hope is there, when not one stone is left upon another?

      III. How natural it is to us to desire to know things to come, and the times of them; more inquisitive we are apt to be about that than about our duty. His disciples knew not how to digest this doctrine of the ruin of the temple, which they thought must be their Master's royal palace, and in which they expected their preferment, and to have the posts of honour; and therefore they were in pain till they got him alone, and got more out of him concerning this matter. As he was returning to Bethany therefore, he sat upon the mount of Olives, over against the temple, where he had a full view of it; and there four of them agreed to ask him privately, what he meant by the destroying of the temple, which they understood no more than they did the predictions of his own death, so inconsistent was it with their scheme. Probably, though these four proposed the question, yet Christ's discourse, in answer to it, was in the hearing of the rest of the disciples, yet privately, that is, apart from the multitude. Their enquiry is, When shall these things be? They will not question, at least not seem to question, whether they shall be or no (for their Master has said that they shall), but are willing to hope it is a great way off. Yet they ask not precisely the day and year (therein they were modest), but say, "Tell us what shall be the sign, when all these things shall be fulfilled? What presages shall there be of them, and how may we prognosticate their approach?"

Kelly Commentary on Books of the Bible

The transfiguration, as a matter of fact witnessed by the eyes of chosen witnesses, introduces naturally the great change that was about to be effected by the mighty power of God; for that wondrous scene was the passing vision of a glory that shall never pass away. Therein certain disciples were admitted to a sight of the kingdom of God coming with power, founded upon the rejection of Christ by man, and the maintenance and manifestation by-and-by of the power of that Jesus rejected of man, but glorified by God. Of course, our Lord's ministry had this double character. It was, as is everything in Scripture, presented to human responsibility before its result is established on God's part. There was every evidence and proof that man could ask; there was every moral manifestation of God; but man had no heart for it. Hence the only effect of such a witness was the rejection of Christ and of God Himself as thus morally represented here below. What, then, will God do? Surely He will make good His counsel by His own power; for nothing fails that is of Him, and every testimony of His must accomplish its aim. But then God waits; and, even before He lays the foundation for that great work of establishing His own kingdom and power, He gives a sight of it to those whom He is pleased to elect. Hence it is that the transfiguration was a kind of bridge, so to speak, between the present and the future, confronting men even now with God's plans! It is really the introduction, as far as a testimony and even a sample could go with believers, of that kingdom which should be set up and displayed in due time. Not that the rejection of Christ ceases after this, but, on the contrary, goes on up to the cross itself. But in the cross, resurrection, and ascension of our Lord Jesus Christ, we see, by faith, the issue complete; man's rejection on the one side, and God's foundation actually laid on the other. Notwithstanding a testimony to it was on this holy mount brought before the sight of the disciples according to the sovereign choice of our Lord, He takes even out of the chosen twelve a chosen few to be the witnesses of His glory. But this gives it a very important and emphatic place in the synoptic gospels, which bring before us the Galilean progress of Christ; more particularly in the point of view of ministry we have this in our gospel.

The Lord having then taken up James and John, as well as Peter, was transfigured before these disciples. The glorified men, Elias with Moses, are seen talking with Him. Peter lets out his lack of appreciation of the glory of Christ, and the more remarkably, because only in the scene immediately before Peter had in striking terms testified to Jesus. But God must show that there is but One faithful witness; and the very soul that stood out brightly, we may say, for a little moment in the scene that preceded the transfiguration, is the same that manifests the earthen vessel more than any other in the transfiguration. "It is good," says Peter, "for us to be here. Let us make three tabernacles; one for thee, and one for Moses, and one for Elias." It is evident, that although he might put the Saviour at the head of the three, he counted the others to be in a measure on a level with Him. At once we see the cloud overshadowing, and hear the voice out of it which maintains supreme undivided glory for the Son of God. "This" (says the Father; for He it was who spoke) "this is my beloved Son: hear him."

You will observe that in Mark there is an omission. We have not here the expression of complacency. In Matthew this was made prominent, as we know. InMatthew 17:1-27; Matthew 17:1-27 it is, "This is my beloved Son, in whom I am well pleased: hear ye him," I apprehend the reason was to set this in the most absolute contrast with His rejection by the Jewish people. So again, in the gospel of Luke, we have the testimony of Christ being God's Son on the ground of hearing Him rather than Moses or Elias. "This is my beloved Son," he says: "hear him," omitting the expression of the Father's complacency in Him. Assuredly He was always the object of the Father's delight; but still there is not always the same reason for asserting it. Whereas, on comparing the testimony in 2 Peter 1:1-21, there is an omission of "hear him" found in the three gospels. "This is my beloved Son, in whom I am well pleased." It is evident that the superiority of the Lord Jesus Christ over the law and the prophets is not the point in Peter. The reason, I think, is obvious. That question had been already decided: Christianity had come in. It was not the point here to claim for Christ a place above the law and the prophets, but to show simply the glory of the Son in the eyes of the Father, and His delight or loving satisfaction in Him; just as afterwards he makes it plain that in all the word of God the one object of the Holy Ghost is Christ's glory; for holy men of old spake as they were moved of Him. Scripture was not written by man's will; rather, God had a great purpose in His word, which was not met by the transient application of certain parts of it to isolated facts, to this person or to that. There was one grand uniting bond throughout all prophecy of Scripture. The object of it all was this the glory of Christ. Separate prophecy from Christ, and you divert the stream of the testimony from the person of Him to whom that testimony is most due. It contains not mere warnings about peoples, nations, tongues, or lands; about facts providential, or otherwise; about kings, empires, or systems in the world: Christ is the Spirit's object. So on the mount we hear the Father there witnessing to Christ, who supremely was the object of His delight. The kingdom was ensampled there; Moses also, and Elias; but there was One object pre-eminently before the Father, and that object was Jesus. "This is my beloved Son, in whom I am well pleased." The point was not exactly hearing Christ, but hearing the Father about Him, so to speak. Such was the emphatic object here; and therefore, as I believe, are the words "hear him" omitted. In Matthew we have the fullest form of all, which the more enforces the call to hear Him. Luke gives the "hear him," but the expression, both in Mark and Luke, of personal complacency was not so much the ruling aim. Of course, there were common points in all, but I just notice this for a little passing moment to illustrate their differences.

Then we find, without dwelling upon all the particulars, that our Lord tells the disciples that the vision was to be kept hid till the rising from the dead. His own resurrection would introduce an entirely new character of testimony. Then it was that the disciples could make manifest, without hindrance, this great truth. The Lord was thus teaching them their total incapacity, until that great event brought in a new work of God, the basis of a new and unrestricted testimony, old things being passed away, and all things made new to the believer.

This, I think, was very important, if we look at the disciples here as called to service. It is not in man's power to take up the service or the testimony of Christ as he will. From this is evident the weighty place that the rising from the dead holds in Scripture. Outside Christ sin reigned in death. In Him was no sin; but, until the resurrection, there could not be a full testimony rendered to His glory or His work. And so in point of fact it was. After this follow, passingly, a notice of the difficulties, which shows how truly our Lord had measured their incapacity; for the disciples were really under the influence of the scribes themselves at this time.

At the foot of the mountain another scene opens. At the top we have seen, not the kingdom of God only, but the glory of Christ; and, above all, Christ as the Son, whom the Father proclaimed now as the One to be heard beyond the law or the prophets. This the disciples never did understand till the resurrection; and very manifest is the reason, because the law had naturally its place till then, and the prophets came in as corroborating the law and maintaining its just authority. The raising from the dead does not in any wise weaken either the law or the prophets, but it gives occasion to the display of a superior glory. However, at the foot of the mountain there is an awful evidence to present facts, just after the sample of what is to come. Meanwhile, before the kingdom of God is established in power, who is the potentate that influences men and that reigns in this world? It is Satan. In the case before us most manifest was his power a power that the disciples themselves could not eject from the world because of their unbelief. Here, again, we see how manifestly service is the great thought all through this gospel. The father is in distress, for it was an old story; it was no new thing for Satan to exercise this power over man in the world. From his childhood such was the case; even as from the earliest day it was the history of man. In vain had the father appealed to those that bore the name of the Lord in the world; for they had wholly failed. This drew out from our Lord Jesus a severe reproof of their unbelief, and especially for the reason that they were His servants. There was no straitness in Him; no stint of power on His part. It was really unbelief in them. Hence He could only say, when this manifestation of the weakness of the disciples was brought before Him, "O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming." For the Lord would not hide the full extent of the power of Satan, but allows the child to be torn by his power before their eyes. There could be no question that the spell was unbroken up to this. The disciples had in no way subdued, suppressed, or crushed the power of Satan over the child. "And he asked his father, How long is it ago since this came unto him? And he said, Of a child." It was really the history of this world in contrast with the new creation. Of the world, or rather kingdom, of God, a vision at least had just been seen in the transfiguration.

Thus the chapter is first of all founded upon the announced death of Christ in utter rejection, and the certainty of God's introducing His kingdom of glory for the Christ rejected of men. In the next place, the uselessness or impossibility of testifying the transfiguration till the rising from the dead is affirmed: then it would be most timely. Lastly follows the evidence of what the power of Satan really is before the kingdom of God finally comes in power, where the testimony of it even was unknown. The fact is, that under the surface of this world viewed by the disciples, and brought to light by the presence of our Lord Jesus, there is this complete subjection of man from his earliest days, as it is said. The power of Satan over man is too plain, and the servants of the Lord only proved how powerless they were, not from any defect of power in Christ, but because of their own lack of faith to draw it out. The Saviour at once proceeds to act, letting the man see that all turns on faith. In the meantime, what Christ brings into evidence is the power that deals with Satan before the kingdom is established. Such is the testimony at the foot of the mountain. The kingdom will surely in due time be established, but meanwhile faith in Christ defeats the enemy's power. It is beyond doubt that this was the true want and only remedy. Faith in Him alone could secure a blessing; and so, accordingly, the father tremblingly appeals to the Lord in his distress. "Lord," he says, "I believe; help thou mine unbelief." "When Jesus then saw the people running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him." The work was done. Apparently the child was no more; but the Lord "took him by the hand, lifted him up, and he arose." In the house He gave the disciples another profitable lesson in the way of ministry.

Such, then, it is easy to see, is the point that comes out here. The Lord shows that, along with the unbelief, is the lack of the sense and confession of dependence on God. This alone also judges the energy of nature, "This kind," he says, "goes not forth, but by prayer and fasting." While the power is in Jesus, faith alone draws it out; but that faith is accompanied by the sentence of death upon nature, as well as the looking up to God, the only source of power.

Next, we have another lesson, still connected with the service of the Lord, while the power of Satan is at work in the world, before the kingdom of God is established. We must learn the state of these servants' own hearts. They desire to be something. This falsifies their judgments. They departed thence, and passed into Galilee; and He would not that any man should know it. For He taught His disciples, and said unto them, "The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying." At first sight how singular, yet how frequent, is this lack of ability to enter into the words of Jesus! To what is it owing? To self unjudged. They were ashamed to let the Lord know what the true reason was; but the Lord brings it out. He came to Capernaum, and being in the house He asked them, "What was it that ye disputed among yourselves by the way?" "But they held their peace; for by the way they bad disputed among themselves, who should be the greatest." No wonder there was little power in the presence of Satan; no wonder there was little understanding in presence of Jesus. There was a dead weight behind this spirit of thinking of themselves, of desiring some distinction to be seen and known of men now. It was evident unbelief of what God feels, and is going to display, in His kingdom. For there is but one thought before God He means to exalt Jesus. They were thus quite out of communion with God about the matter. Not only had those failed who were not on the mount, but just as plainly James, Peter, and John, all had failed. How little has special privilege or position to do with the humility of faith! This, then, is the true secret of powerlessness, either as against Satan, or for Jesus. Further, the connection of all this with the service of the Lord must, I think, be manifest.

But there is another incident, too, peculiar to Mark, of which we hear directly after this. The Lord rebukes them by taking a child, and thence reading them humility. What a withering censure of their self-exaltation! Even John proves how little the glory of Christ, which makes one content to be nothing, had entered into his heart now. The day is coming when it would all take deep root there when they would really gather everlasting profit from it; but for the present it was the painful demonstration that there is something more needed than the word even of Jesus. So it is, then, that John immediately after this turns to our Lord, complaining of some one that was casting out demons in His name the very thing they had failed to do. "Master, we saw one casting out devils in thy name." Was not this, then, a matter for thankfulness of heart to God? Not a bit of it! Self in John took fire at it, and became the mouthpiece of the strong feeling which animated them all. "Master, we saw" not "I" merely; he spake for all the rest. "We saw one casting out devils in thy name, and he followed not us: and we forbad him, because he followeth not us." It is evident, then, that no previous reproof had in any way purged out the self-exalting spirit, for here it was again in full force; but Jesus said, "Forbid him not." Another most weighty lesson in the service of Christ is this. The question here is not one of dishonour done to Christ. None in this case contemplates or allows any act whatever contrary to His name. On the contrary, it was a servant going forward against the enemy, believing in the efficacy of the Lord's name. Had it been a question of enemies or false friends of Christ, overthrowing or undermining His glory, he that "is not for him is against him; and he that gathereth not with him scattereth abroad." Wherever it is a question of a true or a false Christ, there cannot be a compromise of one jot of His glory. But where, on the contrary, it was one who may have been unintelligent, perhaps, and who certainly had not been so favoured in point of circumstances as the disciples, yet who knew the value and efficacy of His name, Jesus graciously shields him. "Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part." He certainly had faith in the Lord's name; and by faith in that name he was mighty to do what, alas! disciples were feeble to do. It was evident that there was a spirit of jealousy, and that the power which manifestly wrought in one who had never been so privileged outwardly as they, instead of humbling the disciples to think of their own shortcoming and lack of faith, led even John to cast about for some fault to find, some plea for restraining him whom God had honoured.

Hence, our Lord here brings out an instruction, not of course at variance with, but totally different from what we had in Matthew 12:30. Their distinctive use in the right time and circumstances, I cannot but hold to be by no means unimportant. Mark's, you will remember, is the gospel of service; and it is the question of ministry here. Now the power of God in this does not depend upon position. No matter how right (that is, according to God's will) the position may be, that will not give ministerial power to the individuals who are in the truest position. The disciples, of course, were in an unimpeachable place as following Christ there could be nothing more certainly right than theirs; for it was Jesus that had called them, gathered them round Himself, and sent them out clothed with a measure of His own power and authority. For all that, it was evident that there was weakness in practical manifestation. There was a decided want of faith in drawing upon the resources of Christ, as against Satan. They were, then, quite right in cleaving to Christ, and in following none other; they were right in abandoning John for Jesus; but they were not right in letting any reason hinder their acknowledgment of God's power, which "ought in another who was not in that blessed position which was their privilege. Accordingly our Lord rebukes this narrow spirit sternly, and lays down a principle seemingly counter, but really harmonious. For there is no contradiction in the word of God here, or anywhere else. Faith may rest assured that nothing in Matthew 12:1-50 opposes Mark 11:1-33. No doubt at first sight there might appear to be such a difference; but look, read again, and the difficulty vanishes.

In Matthew 12:30 the question was totally different. "He that is not with me is against me; and he that gathereth not with me scattereth abroad." There it was a question of Christ Himself of the glory and the power of God in Jesus here below. The moment it comes to be a question of His person, assailed by adversaries, then he that is not with Christ is against Christ. Do persons allow anything to lower His person now? All questions are secondary in comparison with this, and any one who is indifferent to it would deliberately take the part of the enemy against Christ. He who would sanction the dishonour of Jesus proves, no matter what his pretensions may be, that he is no friend of the Lord, and that his work of gathering can but scatter.

But in the mind of the Lord given in Mark, wholly different matter was before them. Here it was a question of a wan who was exalting Christ according to the measure of his faith, and certainly with no inconsiderable power. The disciples, therefore, in this case ought to have acknowledged and delighted in the testimony to Christ's name. Granted that the man was not so favoured as they; but surely the name of Christ was exalted in desire and in fact. Had their eye been single, they would have owned that, and thanked God for it. And here, therefore, the Lord impresses on them a lesson of another kind altogether: "He that is not against me is for me." Thus, wherever it is a question of the Spirit's power put forth in Christ's name, it is evident that he who is thus used of God is not against Christ; and if God answers that power, and uses it for the blessing of man and the defeat of the devil, we ought to rejoice.

Need I say how applicable both these lessons are? We know, on the one hand, that in this world Christ is rejected and despised. Such is the main groundwork of Matthew. Accordingly, in Matthew 12:1-50, we have Him not merely the object of loathing, but this even to those who had the outward testimony of God at that time. Hence, no matter what way be the reputation, the traditional respect or reverence of men; if Christ be dishonoured, they that prize and love Him can have no fellowship for an instant. On the other hand, take the service of Christ, and in the midst of all that bears the name of Christ around, there may be those whom God employs for this or that important work. Am I to deny that God makes use of them in His service? Not for an instant. I acknowledge the power of God in them, and thank Him; but this is no reason why one should abandon the blessed place of following Jesus. I say not, "following us," but "following Him." It is evident that the disciples were occupied with themselves, and forgot Him. They were wishing ministry to be their monopoly, instead of a witness to Christ's name. But the Lord puts everything in its place; and the same Lord who in Matthew 12:1-50 insists on decision for Himself, where His enemies had manifested their hatred or contempt of His glory, is no less prompt in the gospel of Mark to indicate the power that had wrought in the ministry of His unnamed servant. "Forbid him not," says He. "for he that is not against me is for me." Was he against Christ who used, on John's own showing, His name against the devil? The Lord thus honours, in any quarter or measure, the faith that knows how to make use of His name, and gain victories over Satan. Hence, therefore, if God employs any man say, in winning sinners to Christ, or delivering saints out of the bondage of wrong doctrine, or whatever else the snare may be Christ owns him, and so should we. It is a work of God, and homage to Christ's name, though not a around, I repeat, for making light of following Christ, if He have graciously accorded such a privilege. It is a most legitimate ground, no doubt, for humbling ourselves, to think how little we do as entrusted with the power of God. Thus we have to maintain Christ's own personal glory, on the one hand, always holding that fast; we have, on the other hand, to acknowledge whatever ministerial power God is pleased in His own sovereignty to employ, and by whomsoever. The one truth does not in the slightest degree interfere with the other.

Further: let me draw your attention now to the appropriateness of the place of, the incident in this gospel. You could not transpose either it or the solemn word in Matthew. It would altogether mar the beauty of the truth in both. On the one hand, the day of despising and rejecting Christ is the day for faith to assert His glory; on the other hand, where there is the power of God, I must acknowledge it. I may have been myself rebuked for my own lack of power just before; but, at least, let me own God's hand wherever it is manifest.

Our Lord follows this up with a remarkably solemn instruction, and in His discourse shows that it was no question merely of "following us," or of anything else, for a time. Now, no doubt, the disciple follows Him through a world where stumbling-blocks abound, and dangers on every side. But more than that, it is a world into the midst of whose snares and pitfalls He deigns to cast the light of eternity. Hence it was not a mere question of the moment; it was far beyond the objects of party strife. Our Lord, therefore, strikes at the root of what was at work in the mistaken disciples. He declares that whosoever gives a cup of water in His name the smallest real service rendered to need "because ye belong to Christ, verily I say unto you, he shall not lose his reward." Yet more, it was not merely a question of rewards on the one side, but of eternal ruin on the other. They had better look to themselves while they yet may. Flesh is a bad and ruinous thing. No matter who or what the person may be, man is not safe in himself, especially, let me add, when in the service of Christ. There is no ground where souls are more apt to get astray. It is not merely in questions of moral evil. There are men that pass us, and. that, so to speak, run the gauntlet of such seductions unscathed; but it is quite another and a very much more dangerous thing, where, in the professed service of the Lord, there is the nursing of that which is offensive to Christ, and grieves the Holy Ghost. This lesson comes out, not merely for saints, but also for those that are still under sin. "If thy hand offend thee, cut it off: if thine eye offend thee, pluck it out." Deal unsparingly with every hindrance, and this on the simplest moral ground; most urgent, personally, and imminent is the peril they entail. These things would test a man, and sift whether there be anything in him Godward.

The end ofMark 9:1-50; Mark 9:1-50 reminds one of the end of1 Corinthians 9:1-27; 1 Corinthians 9:1-27, where the apostle Paul, no doubt also speaking about service, deepens in his tone of warning, and intimates that service may often become a means of detecting not state only, but unreality. There may not be open immorality in the first instance, but where the Lord is not before the soul in constant self-judgment, evil grows apace out of nothing more than ministry, as, indeed, the fact proved among the Corinthians; for they had been thinking much more about gift and power than about Christ; and with what moral results? The apostle begins by putting the case in the strongest way to himself; he supposes the case of his own preaching ever so well to others, but abandoning all care about holiness. Occupied with his gift and others, such an one yields without conscience to that which the body craves after, and the consequence is total ruin. Were it Paul, he must become a castaway, or reprobate ( i.e., disapproved of God). The word is never used for a mere loss of reward, but for absolute rejection of the man himself. Then, in 1 Corinthians 10:1-33, he applies the ruin of the Israelites to the danger of the Corinthians themselves.

Our Lord in this very passage of Mark similarly warns. He deals with the slight which John put upon one that was manifestly using the name of Christ to serve souls, and defeat Satan. But John had unwittingly ignored, if not denied, the true secret of power altogether. It was really John that needed to take care holy and blessed man as he was. There was an evident mistake of no ordinary gravity, and the Lord proceeds from this to the most solemn warning that He ever gave in any discourse that is recorded of Him. No other sets eternal destruction more manifestly before us in any part of the gospels. Here, above all, we are admitted to hear continually ringing in our ears the awful dirge, if I may so call it, over lost souls: "Where their worm dieth not, and the fire is not quenched." On the other hand, our Lord turns the occasion also to the profit of His own, though this too be a solemn warning. Hence observe, before the subject closes, how He lays down grand principles that involve the whole of this question. Thus we are told, "Every one shall be salted with fire." It is well to remember that grace does not hinder this universal test of every soul here below. "Every one," says He, "shall be salted with fire;" but besides that, "Every sacrifice shall be salted with salt." These are two distinct things.

No child of man, as such, can escape judgment. "It is appointed unto man once to die, but after that the judgment." The judgment, in one form or another, must be the portion of the race. Whenever you look at what is universal, man, being a sinner, is an object for divine judgment. But this is far from the whole truth. There are those here below who are delivered from God's judgment even in this world who have even now access into His favour, and rejoice in hope of His glory. What then of them? They that hear Christ's word, and believe Him who sent the Saviour, have eternal life, and enter not into judgment. But are they not put to the proof? Assuredly they are; but it is upon another principle altogether. "Every sacrifice shall be salted with salt" It is clearly not a question there of a mere sinful man, but of that which is acceptable to God; and, therefore, not salted with fire, but salted with salt. Not that there is not that Which tests and proves the ground of the heart in those that belong to God; but even so their special nearness to Him is borne in mind.

Thus, whether it be the general dealing in a judicial manner with man, with every soul as such; whether it be the special case of such as belong to God (i.e., every sacrifice acceptable to God, as brought in by Christ on the foundation of His own great sacrifice), the principle is as clear as it is comprehensive and sure for every one; not only for every sinner, but for every believer, however truly acceptable to God by Jesus Christ our Lord. With the glorified saints, although it be not, of course, the judgment of God, certainly there is no concealment of the truth, though there is that also which God in His grace makes to be mighty to preserve; not pleasant, it may be, but the preservative energy of divine grace with its sanctifying effects. This, I think, is what is meant by being "salted with salt." The figure of that well known antiseptic does not leave room for the pleasant things of nature with all their evanescence. "Salt," says our Lord, "is good." It is not an element which excites for a moment, and passes away; it has the savour of God's covenant. "Salt is good; but if the salt have lost its saltness, wherewith will ye season it?" How fatal is the loss! How dangerous to go back! Have salt in yourselves, and have peace one with another; "that is, have purity first, then peace mutually, as the apostle James, too, exhorts in his epistle. Purity deals with nature, and resists all corruption it preserves by the mighty power of God's grace. Following this, but of no worth without it, is "peace one with another." May we possess this peace also, but not at the cost of intrinsic purity, if we value God's glory!

This closes, then, our Lord's ministry the connection of ministry, as it appears to me, with the transfiguration. That manifestation of the power of God could not but impress a new and suited character upon those concerned.

In the next chapter our Lord introduces other topics, and very strikingly, because it might be hastily gathered, that if all is founded upon death and resurrection, and is in view of the coining glory, such a ministry as this must take no account of relationships which have to do with nature. The very reverse is the case. It is precisely when you have the highest principles of God brought in, that everything God has ever owned on the earth finds its right place. It was not when God gave the law, for instance, that the sanctity of marriage was vindicated, most. Every one ought to know there is no relationship so fundamental for man on earth there is nothing that so truly forms the social bond as the institution of marriage. What is there naturally in this world so essential for domestic happiness and personal purity, not to speak of the various other considerations, on which all human relationships so much depend? And yet it is remarkable that, during the legal economy, there was the continual allowance of that which enfeebled marriage. Thus, the permission of divorce for trivial reasons, I need not say, was anything but a maintenance of its honour. Here, on the contrary, when in Christ the fulness of grace came, and, more than that, when it was rejected, when the Lord Jesus Christ was announcing that which was to be founded upon His approaching humiliation unto death, and when He was expressly teaching that this new system could not be, and was not to be, proclaimed until His own rising from the dead, He also insists on the value of the various relations in nature. I admit the connection with the resurrection is only shown in Mark; but, then, this points out the true import of it, because Mark naturally indicates the importance of that epoch and glorious fact, for the service of Christ in testimony, for bringing the truth out to others.

Here, however, the Lord having disposed of that which was eternally momentous, having traced it up to the end of all this passing scene, having shown the results for those that have no part nor lot in the matter, as well as for such as enjoy the grace of God in its preservative force, namely, those that belong to Christ, now takes up the relation of these new principles to nature, to what God Himself acknowledged in what you may call the outside world.

The Lord here, then, stands up as the vindicator, first of all, of the relationship of marriage. He teaches that in the law, important as it was, Moses did not assert the vital place of marriage for the world. On the contrary, Moses permitted certain infractions of it because of Israel's state. "For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female For this cause shall a man leave his father and his mother." That is, even the nearest other relationship, so to speak, disappears before this relationship. "For this cause shall a man leave his father and mother, and shall cleave unto his wife; and they twain shall be one flesh: so then they are no more twain, but one flesh. What, therefore, God hath joined together, let not man put asunder." To this it came; but for this most simple yet thorough. exposition of God's mind, we are indebted to the Lord Jesus, the great witness of grace, and of eternal things, now connected with His own rejection and the kingdom of God coming with power, and the setting aside of the long spell of the devil. It is the same Jesus who now clears from the dust of ruin God's institutions even for the earth.

A similar principle runs through the incidents that follow here. "They brought young children to him, that he should touch them: and his disciples rebuked those that brought them." Had His followers drank deeply into that grace of which He was full, they would, on the contrary, have estimated very differently the feeling that presented the infants to their Master. The truth is that the spirit of self was yet strong; and what so petty and narrow? Poor, proud Judaism bad tinctured and spoilt the feelings, and the little ones were despised by them. But God, who is mighty, despiseth not any; and grace, understanding the mind of God, becomes an imitator of His ways. The Lord Jesus rebuked them; yea, it is said, "He was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God." In both these particulars, so all-important for the earth, we find the Lord Jesus Christ proving. that grace, far from not giving nature its place, is the only thing that vindicates it, according to God.

Another lesson follows, in a certain sense even more emphatic, because more difficult. It might be thought that God's mercy occupies it specially with a child. But let us suppose an unconverted man, and one, too, living according to the law, and in great measure satisfied with his fulfilment of its obligations, what would the Lord say of him? How does the Lord Jesus Christ feel about such a one? "When he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God." The man was totally in the dark; he had no saving knowledge of God; he had no knowledge really of man; he had no sense of the true glory of Christ; he did honour Him, but merely as one differing in degree from himself. He owned Him to be a good Master, and he wanted to glean what he could from Him as a good disciple. He put himself, therefore, so far on a level with Jesus, assuming his competency to carry out the words and ways of Jesus. It is evident, therefore, that sin was unjudged, and that God Himself was unknown in the heart of this young man. The Lord, however, brings out his state fully. "Thou knowest the commandments," He says, putting expressly forward those duties that touch human relations. "He answered and said unto him, Master, all these have I observed from my youth." The Lord does not refuse his statement raises no question how far he had fulfilled the second table. On the contrary, it is added, that "Jesus, beholding him, loved him." Many find a serious difficulty in that assertion of the Spirit of God. To my own mind it is as instructive as it is beautiful. Not that the man was converted, for he was clearly not; not that he knew the truth, for the difficulty arises from the fact that he was a stranger to it; not that the man was following Jesus, for, on the contrary, we are told that he went away from Jesus; not that his heart was made happy in God's grace, for in truth he turned back sorrowing. There was the deepest reason, therefore, to regard him with pain and anxiety, if you judged the man according to what was eternal. Nevertheless, it remains true that Jesus looked upon him, and beholding him, loved him.

Is there nothing in this which traverses ordinary evangelicalism? An important lesson for us, I cannot doubt. The Lord Jesus, from the very fact of His perfect perception of God and His grace, and the infinite value of eternal life before His Spirit, was free enough, and above all that crowds human judgment, to appreciate character and conduct in nature, to weigh what was conscientious, to love what was lovable in man simply as man. So far from grace weakening, I am persuaded it always strengthens such feelings. To many, no doubt, this might seem strange; but they are themselves the proof of the cause that hinders. Let them examine and judge whether the word does not reveal what is here drawn from it. And let it be noted that we have this emphatic statement, too, in the gospel which reveals Christ as the perfect servant; which gives us, therefore, to know how we are to serve wisely as we follow Him. Nowhere do we see our Lord bringing it out so distinctly as here. The same truth substantially is given in Matthew and in Luke; but Mark gives us the fact the He "loved him." Nor do Matthew and Luke say a word about there being the perception of the reason why the Lord thus loved the young man: only Mark tells us that, "beholding him," Christ loved him. Of course, that is the great point of the case. The Lord did admire what there was naturally lovely in a man that had been preserved providentially from the evil of this world, and sedulously trained in the law of God, in which he had hitherto walked blamelessly, even desiring to learn from Jesus, but without divine conviction, of his own sinful lost estate. Certainly the Lord did not deal with either the narrowness or the roughness which we so often betray. Indeed we are, alas! poor servants of His grace. The Lord far better knew, and far more deeply felt than we, the state and danger of the young man. Nevertheless there is much for us to weigh in this, that Jesus, beholding him, loved him.

But, further, "He said unto him, One thing thou lackest." But what a thing it was! "One thing thou lackest." The Lord denies nothing that he could in any way or ground commend; He owns everything that was naturally good. Who could blame, for instance, an obedient child? a benevolent and conscientious life? Am I, therefore, to attribute all this to divine grace? or to deny the need of it? No! these things I own as a boon belonging to man in this world, and to be valued in their place. He that says they have no value whatever slights, to my mind, evidently, the wisdom of the Lord Jesus Christ. At the same time, he who would make this, or any thing of the sort, a means of eternal life, evidently knows nothing as he ought to know. Thus the subject calls, no doubt, for much delicacy, but for what will find a true recognition in Jesus, and in the blessed word of God, and nowhere else. Our Lord therefore says, "One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor." Is not this what Jesus had done, though in an infinitely better way? Certainly He had given up all things, that God might be glorified in the salvation of lost man. But if He had emptied Himself of His glory, how infinite were the results of that humiliation unto death itself?

The young man wanted to learn something of Jesus; but was he prepared to follow even in the earthly path of the Crucified? was he willing only to have the thing he lacked supplied? to be a witness of divine self-renunciation in grace to the wretched? to abandon treasures on earth, content to have treasure in heaven? If he had done this, however, Christ could not but ask more; even as here He adds, "And come, take up the cross, and follow me." The Saviour, as we may thus see, goes not before the light of God; He does not anticipate what would be brought out in a day that was at hand. There is no premature announcement of the astonishing change which the gospel in due time made known; but the heart was fully tested. Man in his best estate is proved to be lighter than vanity, compared with Him who alone is good; and this revealed in Christ, His only adequate image and expression. Yet could He who thus (not to speak of the unfathomable depths of His cross) distanced man look on this young man with love, as He beheld him spite of evident shortcoming. Still, whatever he was, this did not in the smallest degree take the man out of the world. His heart was in the creature, yea, even in the unrighteous mammon: he loved his property, i.e., himself, and the Lord in His test dealt with the root of the evil. And so the result proved. For it is said, "He was sad at that saying, and went away grieved: for he had great possessions." Now, it appears to me that our Lord's way of dealing is the perfect pattern; and first in this, that He does not reason from that which was not yet revealed by God. He does not speak of His own bloodshedding, death, or resurrection. They were not yet accomplished, and it would have been quite unintelligible. Not one of the disciples themselves knew anything really, though the Lord had repeatedly spoken of it to the twelve. How was this man to understand? Our Lord did what was of all importance He dealt with the man's own conscience. He spread before him the moral value of what He had done Himself, giving up all that one had. This was the last thing the young man thought of doing. He would have liked to have been a benefactor a generous patron; but to give up everything, and to follow Christ in shame and reproach, he was in no way prepared to do. The consequence was, that on his own ground the man was left perfectly convicted of stopping short of good brought before him in the good Master to whom he had appealed. What the Lord may have done for him afterwards is a matter for the Lord to tell. As it is not revealed in the word, it is not for us to know; and it would be vain and wrong to conjecture. What God has shown us here is, that no matter what the extent of moral following the law, even in a most remarkable case of outward purity and of apparent subjection to the requirements of God, all this does not deliver the soul, does not make a man happy, but leaves him perfectly miserable and far from Christ. Such is the moral of the rich young ruler, and a very weighty one it is.

Next, our Lord applies the same principle to the disciples; for now He has done with the outward question. We have seen nature in its best estate seeking Christ in a sense; and here is the result of it: after all the man is unhappy, and leaves Jesus, who now looks upon His disciples in their utter bewilderment, and enlarges on the hindrance of wealth in divine things. Alas! this they had thought to be an evidence of God's blessing. And if they were only rich, how much good might they not do! "How hardly," says Christ, "shall they that have riches enter the kingdom of God!" He further says to them, already astonished, "Children, how hard is it for them that trust in riches to enter into the kingdom of God. It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." The Lord insists only the more solemnly on this lesson, so little understood even by disciples. They, beyond measure surprised, say among themselves, "Who, then, can be saved?" which gives the Lord the opportunity to explain what lies at the bottom of the whole question; that salvation is a question of God, and not of man at all. Law, nature, riches, poverty no matter what, that man loves or fears has nothing in the least to do with the saving of the soul, which rests entirely on the power of God's grace, and nothing else: what is impossible for man is possible with God. All turns, therefore, on His grace. Salvation is of the Lord. Blessed be His name! with God all things are possible: otherwise how could we, how could any, be saved?

Peter then begins to boast a little of what the disciples had given up, whereon the Lord brings in a very beautiful word, peculiar to Mark. "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive a hundredfold." Be it noted that only Mark mentions "and the gospel's." It is service that is so prominent here. Others may say, "for His sake;" but here we read, "for my sake, and the gospel's." Thus the value of Christ personally is, as it were, attached to the service of Christ in this world. Whosoever, then, is thus devoted, He says, "shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." It is a wonderful conjunction, but most true, because it is the word of the Lord and the reckoning of faith.

All things that Christ possesses are ours who believe in Him. No doubt such a tenure does not satisfy the covetous heart; but it is a deep and rich satisfaction to faith, that, instead of wanting something to distinguish self by, one has the comfort of knowing that all the Church of God possesses on the earth belongs to every saint of God on the earth. Faith does not seek its own, but delights in that which is diffused among the faithful. Unbelief counts nothing its own, save what is for selfish use. If, on the contrary, love be the principle that animates me, how different! But then there is an accompaniment "with persecutions." These you must have somehow, if you are faithful. They that will live godly cannot escape it. Am I only to have it in that way because they have it? It is better to have it myself in the direct following of Christ. In His warfare, what eau be so honourable a mark? But it is a mark that is found especially in the service of Christ. Here, again, we see how thoroughly Mark's character is preserved throughout. "But many that are first shall be last, and last first," we find solemnly added here as in Matthew. It is not the beginning of the race that decides the contest; the end of it necessarily is the great point. In that race there are many changes, and withal not a few slips, falls, and reverses.

The Lord then goes on to Jerusalem, that fatal spot for the true prophet. Man was wrong in averring that never a prophet had arisen in Galilee; for, indeed, God left Himself not without witnesses even there. But, assuredly the Lord was right, that no prophet should perish out of Jerusalem. The religious capital is exactly the place where the true witnesses of God's grace must die. Jesus, therefore, in going up to Jerusalem was well understood by the disciples, and so, amazed, they follow Him. Little were they prepared for that course of persecution which was to be their boast in a day that was coming, and for which they would be surely strengthened by the Holy Ghost. But it was not so yet. "Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, saying, Behold, we go up" (how gracious! not only "I," but "we," go up) "to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles." Then we have the persecution unto death (and what a death 1) fully laid before us. James and John at this critical time show how little flesh, even in the servants of God, ever enters into His thoughts. "That which is born of the flesh is flesh," no matter in whom. Again, it was not in obscure ones, but in those that seemed to be somewhat, that the ugliness of the flesh especially betrayed itself; and therefore it is these who furnish the lesson for us. "Master, we would that thou shouldest do for us whatsoever we shall desire." Their mother appears in another gospel in the gospel where we might expect such a relationship after the flesh to appear; but here, alas! it is the servants themselves, who ought to have known better. As yet their eyes were holden. They turned the very fact of their being servants into a means of profiting the flesh even in the kingdom of God itself. They seek to gratify the flesh here by the thought of what they would be there. So the Lord brings out the thought of their heart, and answers them with a dignity peculiar to Himself. "Ye know not," He says, "what ye ask: can ye drink of the cup that I drink of? and be baptized with. the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand and on my left hand is not mine. to give; but [it shall be given] to them for whom it is prepared." He is the servant; and even in view of the time of glory He preserves the same character. A high place in the kingdom is only for those "for whom it is prepared."

But it was not merely that these two disciples betrayed themselves; the ten made the secret of their heart manifest enough. It is not alone by the fault of one or another that the flesh becomes apparent; but how do we behave ourselves in presence of the displayed faults of others? The indignation which broke out in the ten showed the pride of their own hearts, just as much as the two desiring the best place. Had unselfish love been at work, their ambition would assuredly have been a matter for sorrow and shame. I do not say for lack of faithfulness in resisting it; but I do say, that the indignation proved that there was a feeling of self, and not of Christ, strongly at work in their hearts. Our Lord, therefore, reads a rebuke to the whole, and shows them that it was but the spirit of a Gentile that animated them against the sons of Zebedee; the very reverse of all He, could not but look for in them, even as it opposed all that was in Himself. Intelligence of the kingdom leads the believer into. contentedness with being little now. The true greatness of the disciple lies in the power of being a servant of Christ morally, going down to the uttermost in the service of others. It is not energy that ensures this greatness in the Lord's estimate now, but contentedness to be a servant, yea, to be a slave in the lowest or least place. As for Himself, it was not merely that Christ did come to minister, or be a servant; He had that which He alone could have the title, as the love, to give His life a ransom for many.

From Mark 10:48 comes the last scene the Lord presenting Himself to Jerusalem, and that too, as we are all aware, from Jericho. We have His progress to Jerusalem, beginning with the cure of the blind man. I need not dwell on the details, nor on His entrance on the colt of the ass into the city as the King. Neither need I say more about the fig tree (one day cursed, the next day seen to be thoroughly withered up), nor the Lord's call to faith in God, and its effect in and on prayer. Nor need we enter particularly into the question of authority raised by the religious leaders.

The parable of the vineyard, with whichMark 12:1-44; Mark 12:1-44 opens, is very full on that which concerns the servants responsible to God. Then we hear of the rejected stone that was afterwards made the head of the corner. Again, we have the various classes of Jews coming before Him with their questions. Not that there are not important points in every one of these scenes that pass before our eyes; but the hour will not permit me to touch upon any of them at length. I therefore pass by advisedly these particulars. We have the Pharisees and the Herodians rebuked; we have the Sadducees refuted; we have the scribe manifesting what the character of the law is; and, indeed, in answer to his own question, the Lord shed the full light of God upon the law, but at the same time accompanied by a remarkable comment on the lawyer. "When Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God." It is a beautiful feature in our Lord's service this readiness to own whatever was according to truth, no matter where He found it. Then our Lord puts His own question, as to His own person, according to the Scripture, gives a brief warning as to the scribes, and marks in contrast the poor blessed widow, His own pattern of true devotedness and of real faith in this most spiritually destitute condition of the people of God on earth. How He passes completely by the wealth that merely gave what it felt not, to single out, and for ever consecrate, the practice of faith where it might be least expected! The widow that had but the two mites had cast in all her living into the treasury of God, and this at a time decrepit and selfish beyond all precedent. Little did that widow think that she had found even upon earth an eye to own, and a tongue to proclaim, what God could form for His own praise in the heart and by the hand of the poorest woman in Israel!

Then our Lord instructs the disciples in a prophecy strictly conformed to the character of Mark. This is the reason why here alone, where you have the service of the Lord, the power by which they could answer in times of difficulty is introduced into this discourse. Hence our Lord passes by all distinctive reference to the end of the age an expression which does not here occur. The fact is that, although it be the prophecy which in Matthew looks to the end of the age,, still the Spirit does not so specify here; and for the simple reason, that a prophecy which was forming them for their service accounts for what is left out and what is put in, as compared with Matthew. Another thing I may notice is, that in this prophecy alone He says, that not only the angels, but even the Son does not know that day (Mark 13:32). The reason of this peculiar, and at first sight perplexing, expression seems to me to be, that Christ so thoroughly takes the place of One who confines himself to what God gave to Him, of One so perfectly a minister not a master, in this point of view that, even in relation to the future, He knows and gives out to others only what God gives Him for the purpose. As God says nothing about the day and the hour, He knows no more. Remark also how characteristically here our Lord describes both Himself, and the workmen, and their work. There is no such dispensational description, as in Matthew's parable of the talents, but simply this: "The Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch." The features of difference in Matthew are plain. There is far greater augustness. He who goes a long way provides as it were for the length of His absence. Here, no doubt, He goes; but He gives "authority to His servants." Who can fail to note the suitability for the purpose of Mark? Again, He gives "to every man his work." Why, may we not ask, are these expressions found here? Surely, because in Mark it is the very subject-matter of the gospel all through; for even in a prophecy the Lord would never abandon the great thought of service. Here it is not so much the question of giving gifts or goods as of work to be done. Authority is given to His servants. They wanted it. They do not take it without a title. It is doing His will, rather than trading with His gifts. We find this last most appropriately in Matthew; because the point in the earlier gospel was the peculiar chance to follow the Lord's leaving the earth, and the Jewish hopes of Messiah, for the new place He was going to take on ascending to heaven. There He is the giver of gifts a thing quite distinct in its character from the ordinary principle of Judaism; and the men trade with them, and the good and faithful enter finally into the joy of their Lord. Here it is simply the service of Christ, the true servant.

In Mark 14:1-72 come the profoundly interesting and instructive scenes of our Lord with the disciples, not now predicting, but vouchsafing the last pledge of His love. The chief priests and scribes plot in corruption and violence for His death; at Simon's house in Bethany a woman anoints His body to the burying, which discerns many hearts among the disciples, and draws out the Master's, who next is seen, not accepting an offering of affection, but giving the great and permanent token of His love the Lord's Supper. The state of Judas's heart appears in both cases conceiving his plan in the presence of the first, and going out to accomplish it from the presence of the last. Thence our Lord goes forth; not yet to suffer the wrath of God, but to enter into it in spirit before God. We have seen all through the gospel that such was His habit, to which I merely call attention now in passing. As the cross was of all the deepest work and suffering, so most assuredly the Lord did not enter upon Calvary without a previous Gethsemane. In its due season comes the trial before the high priest and Pilate.

The crucifixion of our Lord is in Mark 15:1-47, with the effect upon those that followed Him, and the grace that wrought in the woman men betraying their abject fear in the presence of death, but women strengthened, the weak truly made strong.

Finally, in Mark 16:1-20, we have the resurrection; but this, too, strictly in keeping with the character of the gospel. Accordingly, then we have the Lord risen, the angel giving the word to the women "Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way, tell his disciples and Peter" a word found only in Mark. The reason is manifest. It is a mighty consideration for the soul. Peter, despising the word of the Lord really, though not intentionally; Peter, not receiving that word mixed with faith into his heart, but, on the contrary, trusting himself, was pushed into a difficulty where he could not stand, even before man or woman, because he had never borne the temptation upon his spirit before God. So it was then that Peter broke down shamefully. From the Lord's look he began to feel his conduct acutely; but while the process went on he needed to be confirmed, and our Lord therefore expressly named Peter in His message the only one who was named. It was an encouragement to the faint heart of His fallen servant; it was an acting of that same grace which had prayed for him even before he fell; it was the Lord effecting for him a thorough restoration of his soul, which mainly consists of the application of the word to the conscience, but also to the affections. Peter's was the last name, according to man, that deserved to be then named; but it was the one who needed most, and that was enough for the grace of Christ. Mark's gospel is ever that of the service of love.

On the cross and resurrection, as here presented, I need not speak now. There are peculiarities both of insertion and of omission, which illustrate the difference in scope of what is here given us from that which we find elsewhere. Thus we have the reviling of the very thieves crucified with Him, but not the conversion of one. And as in the seizure of Jesus we hear of a certain young man who fled naked when laid hold of by the lawless crowd that apprehended the Saviour, so before the crucifixion they compel in their wanton violence one Simon a Cyrenian to bear His cross. But God was not forgetful of that day's toil for Jesus, as Alexander and Rufus could testify at a later day. Not a word here of the earth quaking, either at the death of Christ, or when He rose; no graves are seen opened; no saints risen and appearing in the holy city. But of the women we hear who had ministered to Him living, and would have still ministered when dead, but that the resurrection cut it short, and brought in a better and enduring light, the Lord employing angelic ministry to chase away their fright by announcing that the crucified Jesus of Nazareth was risen. How admirably this is in keeping with our gospel need scarcely be enlarged on.

I am aware that men have tampered with the closing verses (Mark 16:9-20) ofMark 16:1-20; Mark 16:1-20, as they have sullied with their unholy doubts the beginning ofJohn 8:1-59; John 8:1-59. In speaking of John, it will be my happy task to defend that passage from the rude insults of men. Assured they are wrong, I care not who they may be nor what their excuses. God has given the amplest array of external vouchers; but there are reasons far weightier, internal grounds of conviction, which will be appreciated just in proportion to a person's understanding of God and His word. Impossible for man to coin a single thought, or even a word fit to pass. So it is in this scene.

I also admit that there are certain differences between this portion and the previous part of chap. 16. But, in my judgment, the Spirit purposely put them in a different light. Here, you will observe, it is a question of forming the servants according to that rising from the dead for which He had prepared them. Had the gospel terminated without this, we must have had a real gap, which ought to have been felt. The Lord had Himself, before His resurrection, indicated its important bearing. When the fact occurred, had there been no use made of it with the servants, and for the service, of Christ, there had been, indeed, a grievous lack, and this wonderful gospel of His ministry would have left off with as impotent a conclusion as we could possibly imagine. Chapter 16 would have closed with the silence of the women and its source, "for they were afraid." What conclusion less worthy of the servant Son of God! What must have been the impression left, if the doubts of some learned men had the slightest substance in them? Can any one, who knows the character of the Lord and of His ministry, conceive for an instant that we should be left with nothing but a message baulked through the alarm of women? Of course, I assume what is indeed the fact, that the outward evidence is enormously preponderant for the concluding verses. But, internally also, it seems to me impossible for one who compares the earlier close with the gospel's aim and character throughout, to accept such an ending after weighing that which is afforded by the verses from 9 to 20. Certainly these seem to me to furnish a most fitting conclusion to that which otherwise would be a picture of total and hopeless weakness in testimony. Again, the very freedom of the style, the use of words not elsewhere used, or so used by Mark, and the difficulties of some of the circumstances narrated, tell to my mind in favour of its genuineness; for a forger would have adhered to the letter, if he could not so easily catch the spirit of Mark.

I admit, of course, that there was a particular object in the earlier verses as they now stand, and that the providence of God wrought therein; but surely the ministry of Jesus has a higher end than such providential ways of God. On the other hand, if we receive the common conclusion of the gospel of Mark, how appropriate all is! Here we have a woman, and no ordinary woman, Mary Magdalene, out of whom Jesus, who was now dead and risen, had once cast seven devils; and who, therefore, so fit a witness of the resurrection-power of God's Son? The Lord had come to destroy the works of the devil; she knew this, even before His death and resurrection: who then, I ask, so suitable a herald of it as Mary of Magdala? There is a divine reason, and it harmonizes with this gospel. She had experimentally proved the blessed ministry of Jesus before, in delivering herself from Satan's power. She was now about to announce a still more glorious ministry; for Jesus had now by dying destroyed Satan's power in death. "She went and told them that had been with him, as they mourned and wept." This was untimely sorrow on their part: what a thrill of joy that ought to have sent to their hearts. Alas! unbelief left them still sad and unbiassed. Then "he appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the residue: neither believed they them." Here was an important practical element to remember in the service of the Lord the dulness of men's hearts, their consequent opposition and resistance to the truth. Where the truth does not concern men much, they slight without fear, hatred, or opposition. Thus, the very resistance to the truth, while it shows in a certain sense, no doubt, man's unbelief, demonstrates at the same time that its importance leads to this resistance. Supposing you tell a man that a certain chief possesses a great estate in Tartary; he may think it all very true, at any rate he does not feel enough about the case to deny the allegation; but tell him that he himself has such an estate there: does he believe you? The moment something affects the person, there is interest enough to resist stoutly. It was of practical moment that the disciples should be instructed in the feelings of the heart, and learn the fact in their own experience. Here we have it so in the case of our Lord. He had told them plainly in His word; He had announced the resurrection over and over and over again; but how slow were these chosen servants of the Lord! what patient waiting upon others should there not be in the ministry of those with whom the Lord had dealt so graciously! There again we find, that if it be of moment, it is most especially so in the point of view of the Lord's ministry.

After this the Lord appears Himself to the eleven as they sat at meat, and "upbraided them with their unbelief and hardness of heart, because they believed not them Which had seen him after he was risen." Yet a most gracious Master He proves Himself one that knew well how to make good ministers out of bad ones; and so the Lord says to them, immediately after upbraiding them with their incredulity, "Go ye into all the world, and. preach the gospel to every creature. He that believeth and is baptized shall be saved." There is the importance not only of the truth, but of its being openly and formally confessed before God and man; for clearly baptism does symbolically proclaim the death and resurrection of Christ; that is the value of it. "He that believeth and is baptized." Do not you pretend that you have received Christ, and then shirk all the difficulties and dangers of the confession. Not so: "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." There is not a word about baptism in this last case. A man might be baptized; but without faith, of course it would not save him. "He that believeth not shall be damned." Believing was the point. Nevertheless, if a man professed ever so much to believe, yet shrank from the publicity of owning Him in whom he believed, his profession of faith was good for nothing; it could not be accepted as real. Here was an important principle for the servant of Christ in dealing with cases.

Further, outward manifestations of power were to follow: "These signs shall follow them that believe: in my name shall they cast out devils." By-and-by the power of Satan is to be shaken thoroughly. This was only a testimony, but still how weighty it was! The Lord in this case does not say how long these signs were to last. When He says, "Teach [make disciples of] all nations [or the Gentiles], baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them all things whatsoever I have commanded you," He adds, "And, lo, I am with you always, even unto the end of the world [or age]." That is, He does connect His continuance with their discipling, baptizing, and teaching all the Gentiles what He had enjoined. This work was thus to go on till the end of the age; but as for the signs ofMark 16:1-20; Mark 16:1-20, with marvellous wisdom He omits all mention of a period. He does not say how long these signs were to follow them that believe. All He said was, that these signs were to follow; and so they did. He did not promise that they were to be for five, or fifty, for a hundred, or five hundred years. He simply said they were to follow, and so the signs were given; and they followed not merely the apostles, but them that believe. They confirmed the word of believers wherever they were found. It was but a testimony, and I have not the slightest doubt, that as there was perfect wisdom in giving these signs to accompany the word, so also there was not less wisdom in cutting the gift short. I am assured that, in the present fallen state of Christendom, these outward signs, so far from being desirable, would be an injury. No doubt their cessation is a proof of our sin and low estate; but at the same time there was graciousness in His thus withholding these signs towards His people when their continuance threatened no small danger to them, and might have obscured His moral glory.

The grounds of this judgment need not be entered into now; it is enough to say that undoubtedly these signs were given. "They shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." Thus there was a blow struck at the prolific source of evil in the world; there was the expression of God's rich grace now to the world; there was the active witness of the beneficence of divine mercy in dealing with the miseries everywhere occurrent in the world. These are, I think, the characteristics of the service, but then there remains a striking part of the conclusion, which I venture to think none but Mark could have written. No doubt the Holy Ghost was the true author of all that Mark wrote; and certainly, the conclusion is one that suits this gospel, but no other. If you cut off these words, you have a gospel without a conclusion. Accepting these words as the words of God, you have, I repeat, a termination that harmonizes with a truly divine gospel; but not merely that here you have a divine conclusion for Mark's gospel, and for no other. There is no other gospel that this conclusion would suit but Mark's; for observe here what the Spirit of God finally gives us. He says, "After the Lord had spoken unto them, he was received up into heaven." You might have thought, surely, that there was rest in heaven now that Christ's work on earth was done, and so perfectly done; more particularly as it is here added, ,and he sat on the light hand of God." If there is such a session of Christ spoken of in this place, the more it might be supposed that there was a present rest, now that all His work was over; but not so. As the gospel of Mark exhibits emphatically Jesus the workman of God, so even in the rest of glory He is the workman still. Therefore, it seems written here that,, while they went forth upon their mission, they were to take up the work which the Lord had left them to do. "They went forth and preached everywhere " for there is this character of largeness about Mark. "They went forth and preached everywhere, the Lord working with them, and confirming the word with signs following." Thus Mark, and no one else, gives us the picture most thoroughly, the whole consistent up to the last. Would a forger have kept up the bold thought of "the Lord working with them," while every other word intimates that He was then at least quiescent?

Thus have we glanced over the gospel of Mark, and have seen that the first thing in it is the Lord ushered into His service by one who was called to an extraordinary work before Him, even John the Baptist. Now, at last, when He is set down at the right hand of God, we find it said that the Lord was working with them. To allow that verses 9 to the end are authentic scripture, but not Mark's own writing, seems to me the lamest supposition possible.

May He bless His own word, and give us here one more proof that, if there be any portion in which we find the divine hand more conspicuous than another, it is precisely where unbelief objects and rejects. I am not aware that in all the second gospel there is a section more characteristic of this evangelist than the very one that man's temerity has not feared to seize upon, endeavouring to root it from the soil where God planted it. But, beloved friends, these words are not of man. Every plant that the heavenly Father has not planted shall be rooted up. This shall never be rooted up, but abides for ever, let human learning, great or small, say what it will.