Mark:13

---

Seeker Overlay ON

rwp @Mark:13:1 @{Master , behold , what manner of stones and what manner of buildings } (\didaskale , ide potapoi lithoi kai potapai oikodomai \). strkjv @Matthew:24:1 | and strkjv @Luke:21:5 | tell of the fact of the comment , but Mark alone gives the precise words . Perhaps Peter himself (Swete ) was the one who sought thus by a pleasant platitude to divert the Teacher 's attention from the serious topics of recent hours in the temple . It was not a new observation , but the merest commonplace might serve at this crisis . Josephus ( _Ant_ . xv . II , 3 ) speaks of the great size of these stones and the beauty of the buildings . Some of these stones at the southeastern and southwestern angles survive today and measure from twenty to forty feet long and weigh a hundred tons . Jesus had , of course , often observed them . rwp @Mark:13:2 @{These great buildings } (\tautas tas oikodomas \). Jesus fully recognizes their greatness and beauty . The more remarkable will be their complete demolition (\kataluth ˆi \), {loosened down }. Only the foundation stones remain . rwp @Mark:13:3 @{Over against the temple } (\katenanti tou hierou \). In full view of the temple about which they had been speaking . {Privately } (\kat ' idian \). Peter and James and John and Andrew (named only in Mark ) had evidently been discussing the strange comment of Jesus as they were coming out of the temple . In their bewilderment they ask Jesus a bit to one side , though probably all the rest drew up as Jesus began to speak this great eschatological discourse . rwp @Mark:13:4 @{Tell us , when shall these things be ?} (\Eipon h ˆmin pote tauta estai ;\). The Revised Version punctuates it as a direct question , but Westcott and Hort as an indirect inquiry . They asked about the {when } (\pote \) and the {what sign } (\ti s ˆmeion \). strkjv @Matthew:24:3 | includes "the sign of thy coming and the end of the world ," showing that these tragic events are brought before Jesus by the disciples . See discussion of the interpretation of this discourse on ¯Matthew:24:3 |. This chapter in Mark is often called "The Little Apocalypse " with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus . Many of the theories attribute grave error to Jesus or to the Gospels on this subject . The view adopted in the discussion in Matthew is the one suggested here , that Jesus blended in one picture his death , the destruction of Jerusalem within that generation , the second coming and end of the world typified by the destruction of the city . The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly . This great discourse is the longest preserved in Mark and may be due to Peter . Mark may have given it in order "to forewarn and forearm " (Bruce ) the readers against the coming catastrophe of the destruction of Jerusalem . Both Matthew (Matthew:24 |) and Luke (Luke:21:5-36 |) follow the general line of Mark 13 though strkjv @Matthew:24:43-25:46 | presents new material (parables ). rwp @Mark:13:5 @{Take need that no man lead you astray } (\Blepete m ˆ tis h –m ƒs plan ˆs ˆi \). Same words in strkjv @Matthew:24:4 |. strkjv @Luke:21:8 | has it "that ye be not led astray " (\m ˆ plan ˆth ˆte \). This word \plana “\ (our _planet_ ) is a bold one . This warning runs through the whole discussion . It is pertinent today after so many centuries . About the false Christs then and now see on ¯Matthew:24:5 |. It is amazing the success that these charlatans have through the ages in winning the empty-pated to their hare-brained views . Only this morning as I am writing a prominent English psychologist has challenged the world to a radio communication with Mars asserting that he has made frequent trips to Mars and communicated with its alleged inhabitants . And the daily papers put his ebullitions on the front page . For discussion of the details in verses 6-8 | see on ¯Matthew:24:5-8 |. All through the ages in spite of the words of Jesus men have sought to apply the picture here drawn to the particular calamity in their time . rwp @Mark:13:7 @{Must needs come to pass } (\dei genesthai \). Already there were outbreaks against the Jews in Alexandria , at Seleucia with the slaughter of more than fifty thousand , at Jamnia , and elsewhere . Caligula , Claudius , Nero will threaten war before it finally comes with the destruction of the city and temple by Titus in A .D . 70 . Vincent notes that between this prophecy by Jesus in A .D . 30 (or 29 ) and the destruction of Jerusalem there was an earthquake in Crete (A .D . 46 or 47 ), at Rome (A .D . 51 ), at Apamaia in Phrygia (A .D . 60 ), at Campania (A .D . 63 ). He notes also four famines during the reign of Claudius A .D . 41-54 . One of them was in Judea in A .D . 44 and is alluded to in strkjv @Acts:11:28 |. Tacitus ( _Annals_ xvi . 10-13 ) describes the hurricanes and storms in Campania in A .D . 65 . rwp @Mark:13:9 @{But take heed to yourselves } (\Blepete de humeis heautous \). Only in Mark , but dominant note of warning all through the discourse . Note \humeis \ here , very emphatic . {Councils } (\sunedria \). Same word as the Sanhedrin in Jerusalem . These local councils (\sun , hedra \, sitting together ) were modelled after that in Jerusalem . {Shall ye be beaten } (\dar ˆsesthe \). Second future passive indicative second person plural . The word \der “\ means to flay or skin and here has been softened into {beat } like our tan or skin in the vernacular . Aristophanes has it in this colloquial sense as have the papyri in the _Koin ‚ _ . Before governors and kings (\epi h ˆgemon “n kai basile “n \). Gentile rulers as well as before Jewish councils . {Shall stand } (\stath ˆsesthe \). First aorist passive indicative second person plural of \hist ˆmi \. rwp @Mark:13:10 @{Must first be preached } (\pr “ton dei k ˆruchth ˆnai \). This only in Mark . It is interesting to note that Paul in strkjv @Colossians:1:6 ,23 | claims that the gospel has spread all over the world . All this was before the destruction of Jerusalem . rwp @Mark:13:11 @{Be not anxious beforehand what ye shall speak } (\m ˆ promerimn ƒte ti lal ˆs ˆte \). Negative with present imperative to make a general prohibition or habit . Jesus is not here referring to preaching , but to defences made before these councils and governors . A typical example is seen in the courage and skill of Peter and John before the Sanhedrin in Acts . The verb \merimna “\ is from \meriz “\ (\meris \), to be drawn in opposite directions , to be distracted . See on ¯Matthew:6:25 |. They are not to be stricken with fright beforehand , but to face fearlessly those in high places who are seeking to overthrow the preaching of the gospel . There is no excuse here for the lazy preacher who fails to prepare his sermon out of the mistaken reliance upon the Holy Spirit . They will need and will receive the special help of the Holy Spirit (cf . strkjv @John:14-16 |). rwp @Mark:13:13 @{But he that endureth to the end } (\ho de hupomeinas eis telos \). Note this aorist participle with the future verb . The idea here is true to the etymology of the word , remaining under (\hupomen “\) until the end . The divisions in families Jesus had predicted before (Luke:12:52f .; strkjv @14:25f .|). {Be saved } (\s “th ˆsetai \). Here Jesus means final salvation (effective aorist future passive ), not initial salvation . rwp @Mark:13:14 @{Standing where he ought not } (\hest ˆkota hopou ou dei \). strkjv @Matthew:24:15 | has "standing in the holy place " (\hestos en topoi hagi “i \), neuter and agreeing with \bdelugma \ (abomination ), the very phrase applied in 1Macc . strkjv @1:54 to the altar to Zeus erected by Antiochus Epiphanes where the altar to Jehovah was . Mark personifies the abomination as personal (masculine ), while strkjv @Luke:21:20 | defines it by reference to the armies (of Rome , as it turned out ). Songs:the words of Daniel find a second fulfilment , Rome taking the place of Syria (Swete ). See on ¯Matthew:24:15 | for this phrase and the parenthesis inserted in the words of Jesus ("Let him that readeth understand "). See also on ¯Matthew:24:16-25 | for discussion of details in strkjv @Mark:13:14-22 |. rwp @Mark:13:16 @{In the field } (\eis ton agron \). Here strkjv @Matthew:24:18 | has \en t “i agr “i \, showing identical use of \eis \ with accusative and \en \ with the locative . rwp @Mark:13:19 @{Which God created } (\h ˆn ektisen ho theos \). Note this amplification to the quotation from strkjv @Daniel:12:1 |. rwp @Mark:13:20 @{Whom he chose } (\hous exelexato \). Indirect aorist middle indicative . In Mark alone . Explains the sovereign choice of God in the end by and for himself . rwp @Mark:13:22 @{That they may lead astray } (\pros to apoplan ƒin \). With a view to leading off (\pros \ and the infinitive ). strkjv @Matthew:24:24 | has \h “ste apopl ƒsthai \, so as to lead off . rwp @Mark:13:23 @{But take ye heed } (\Humeis de blepete \). Gullibility is no mark of a saint or of piety . Note emphatic position of you (\humeis \). Credulity ranks no higher than scepticism . God gave us our wits for self-protection . Christ has warned us beforehand . rwp @Mark:13:24 @{The sun shall be darkened } (\ho helios skotisth ˆsetai \). Future passive indicative . These figures come from the prophets (Isaiah:13:9f .; strkjv @Ezekiel:32:7f .; strkjv @Joel:2:1f .,10f .; strkjv @Amos:8:9 ; strkjv @Zephaniah:1:14-16 ; strkjv @Zechariah:12:12 |). One should not forget that prophetic imagery was not always meant to be taken literally , especially apocalyptic symbols . Peter in strkjv @Acts:2:15-21 | applies the prophecy of Joel about the sun and moon to the events on the day of Pentecost . See on ¯Matthew:24:29-31 | for details of verses 24-27 |. rwp @Mark:13:25 @{The stars shall be falling } (\hoi asteres esontai piptontes \). Periphrastic future indicative , \esontai \, future middle indicative and \piptontes \, present active participle . rwp @Mark:13:27 @{Shall gather together his elect } (\episunaxei tous eklektous autou \). This is the purpose of God through the ages . {From the uttermost part of the earth to the uttermost part of heaven } (\ap ' akrou g ˆs he “s akrou ouranou \). The Greek is very brief , "from the tip of earth to the tip of heaven ." This precise phrase occurs nowhere else . rwp @Mark:13:28 @{Coming to pass } (\ginomena \). Present middle participle , linear action . See on ¯Matthew:24:32-36 | for details of verses 28-32 | (the Parable of the Fig Tree ). rwp @Mark:13:32 @{Not even the Son } (\oude ho huios \). There is no doubt as to the genuineness of these words here such as exists in strkjv @Matthew:24:36 |. This disclaimer of knowledge naturally interpreted applies to the second coming , not to the destruction of Jerusalem which had been definitely limited to that generation as it happened in A .D . 70 . rwp @Mark:13:34 @{Commanded also the porter to watch } (\kai t “i thur “r “i eneteilato hina gr ˆgor ˆi \). The porter or door-keeper (\thur “ros \), as well as all the rest , to keep a watch (present subjunctive , \gr ˆgor ˆi \). This Parable of the Porter is only in Mark . Our ignorance of the time of the Master 's return is an argument not for indifference nor for fanaticism , but for alertness and eager readiness for his coming . rwp @Mark:13:35 @The four watches of the night are named here : evening (\opse \), midnight (\mesonuktion \), cock-crowing (\alektoroph “nias \), morning (\pr “i \). rwp @Mark:13:37 @{Watch } (\gr ˆgoreite \). Be on the watch . Present imperative of a verb made on the second perfect , \egr ˆgora \, to be awake . Stay awake till the Lord comes .

---