Mark

In Mark 13 the Lord takes up much more the service of the apostles in the circumstances that would surround them, than the development of the dispensations and the ways of God with respect to the kingdom — a point of view more presented in Matthew, who treats of this subject.

It will be observed, that the disciples' question takes only a general view of the subject which pre-occupied them. They ask when the judgment upon the temple and all these things shall be fulfilled. And from verses 9-13, although some circumstances found in Matthew 24 are included, the passage relates even more to that which is said in Matthew 10. It speaks of the service which the disciples would accomplish in the midst of Israel, and in testimony against persecuting authorities, the gospel being preached in all nations before the end came. They were, as preachers, to fill the place which Jesus had occupied among the people, only that the testimony was to extend much farther. It would be in the face of all possible suffering and most trying persecutions.

But there would be a moment when this service should end. The well-known sign of the abomination that maketh desolate would point it out. They were then to flee. These would be the days of unparalleled distress, and of signs and wonders, which, if it were possible, would deceive the very elect. But they were forewarned. Everything should be shaken after that time, and the Son of man should come. Power should take the place of testimony, and the Son of man should gather together His elect (of Israel) from all parts of the earth.

It appears to me that in this Gospel, more than in any other, the Lord brings together the judgment on Jerusalem then at hand, and that which is yet to come, carrying the mind on to the latter, because He is here more occupied with the conduct of His disciples during those events. Israel, the whole system into which the Lord had come, was to be set aside provisionally, in order to bring in the assembly and the kingdom in its heavenly character, and afterwards the millennium — that is, the assembly in its glory and the kingdom established in power — when the legal system and Israel under the first covenant should be finally set aside. At these two periods the general position of the disciples would be the same; but the events of the latter period would be definitive and important, and the Lord speaks especially of them. Nevertheless that which was the most imminent, and which, for the present, set aside Israel and the testimony, required that a warning should be addressed to the disciples on account of their immediate danger; and they receive it accordingly.

The effort of the Jews to re-establish their system at the end, in despite of God, will but lead to open apostasy and definitive judgment. This will be the time of unequalled affliction, of which the Lord speaks. But from the time of the first destruction of Jerusalem by Titus until the coming of the Lord, the Jews are considered as set aside and under this judgment, in what degree soever it may have been accomplished.

The disciples are commanded to watch, for they know not the hour. It is the conduct of the disciples in this respect which is here especially before the eyes of the Lord. It is of this great day, and the hour of its arrival, that the angels and even the Son, as Prophet, know not. For Jesus must sit at the right hand of God until His enemies are made His footstool, and the time of His rising up is not revealed. The Father has kept it, says Jesus, in His own power. See Acts 3, where Peter proposes to the Jews the Lord's return. They rejected his testimony; and now they wait for the full accomplishment of all that has been spoken. Meantime the servants are left to serve during the Master's absence. He commanded the porter in particular to watch. They knew not at what hour the Master would come. This applies to the disciples in their connection with Israel, but at the same time it is a general principle. The Lord addresses it to all.