Markus 13:1 Komentar

We have here the substance of that prophetical sermon which our Lord Jesus preached, pointing at the destruction of Jerusalem, and the consummation of all things; it was one of the last of his sermons, and not ad populum - to the people, but ad clerum - to the clergy; it was private, preached only to four of his disciples, with whom his secret was. Here is, I. The occasion of his prediction - his disciples' admiring the building of the temple (Mar 13:1, Mar 13:2), and their enquiry concerning the time of the desolation of them (Mar 13:3, Mar 13:4). II. The predictions themselves, 1. Of the rise of deceivers (Mar 13:5, Mar 13:6, Mar 13:21-23). 2. Of the wars of the nations (Mar 13:7, Mar 13:8). 3. Of the persecution of Christians (Mar 13:9-13). 4. Of the destruction of Jerusalem (Mar 13:14-20). 5. Of the end of the world (Mar 13:24-27). III. Some general intimations concerning the time of them (Mar 13:28-32). IV. Some practical inferences from all (Mar 13:33-37).

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, Mar 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," Mar 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?"

And as he went out of the temple,.... The Ethiopic version reads, "as they went out"; Christ and his disciples: for when Christ went out of the temple, the disciples went out with him; or at least very quickly followed him, and came to him, as appears from what follows; though the true reading is, "as he went out": and the Syriac and Persic versions are more express, and read, "as Jesus went out": for having done all he intended to do there, he left it, never more to return to it: one of his disciples: it may be Peter, who was generally pretty forward, and commonly the mouth of the rest, as this disciple was, whoever he was: the Persic version reads, "the disciples"; and Matthew and Luke represent them in general, as observing to Christ, the beauty and grandeur of the temple, as this disciple did: who saith unto him, Master, see what manner of stones and what buildings are here. The temple, as repaired by Herod, was a very beautiful building, according to the account the Jews give of it, and its stones were of a very great magnitude; See Gill on Mat 24:1.

The temple was not overthrown all at once, but gradually as time went by. Similarly, every one who welcomes the Word of God into himself is something like a temple. If, after committing sin he does not completely fall away from the Word of God, but still partially preserves in himself traces of faith and accountability to God’s commands, he is a temple partly destroyed, partly standing. But he who after sinning has no care for himself but is always prone to depart from faith and from life according to the gospel, till he completely departs from the living God, he is a temple in which no stone of doctrine is left upon any stone and not thrown down.

And as he went out of the temple, one of his disciples said to him, Teacher, behold what manner of stones and what buildings are here. And Jesus answering said to him: Do you see all these great buildings? There shall not be left one stone upon another, that shall not be thrown down. According to history, the meaning is clear. However, as the Lord departed from the temple, all the structures of the law and the composition of the commandments were so destroyed that nothing could be fulfilled by the Jews; and with the head removed, all the members clashed among themselves. And because, with faith established among the Gentiles and the Church of Christ, Judea was about to bear the worthy punishments for its perfidy, it was fitting for the Lord, after praising the devotion of the Church in the poor widow, to leave the temple, and to predict its future ruin and that the buildings then admired would soon be leveled. Divinely, it was arranged that, with the grace of the evangelical faith revealed throughout the world, the temple itself, once august with its ceremonies, would be removed, lest anyone still young and suckling in the faith, seeing those things which were made by the holy prophets and instituted by the Lord remaining, might wonder at the secular sanctity and gradually slip from the sincerity of the faith which is in Christ Jesus into carnal Judaism. Therefore, God, providing for our infirmity and desiring his Church to multiply, caused all those things to be overturned and utterly removed, so that with the shadow and type ceasing, the truth now declared throughout the world might hold the greater palm.

(in Marc. lib. iv. 42) Because after the founding of the Church of Christ, Judæa was to be punished for her treachery, the Lord fitly, after praising the devotedness of the Church in the person of the poor widow, goes out of the temple, and foretold its coming ruin, and the contempt in which the buildings now so wonderful were soon to be held, wherefore it is said, 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! (ubi sup.) But it was ordered by Divine power that after that the grace of the faith of the Gospel was made known through the world, the temple itself with its ceremonies should be taken away; lest perchance some one weak in the faith, if he saw that these things which had been instituted by God still remained, might by degrees drop from the sincerity of the faith, which is in Christ Jesus, into carnal Judaism. (ubi sup.) Again, when the Lord left the temple, all the edifice of the law and the framework of the commandments were destroyed, so that nothing could be filled up by the Jews; and now that the head has been taken away, all the limbs fight one against the other.

Since the Lord spoke much about the desolation of Jerusalem, for example: "your house is left unto you desolate" (Matt. 23:38), the disciples marveled that such magnificent and beautiful buildings were to perish, and therefore they showed Him the striking splendor of the temple.

For, since the Lord had spoken much concerning the destruction of Jerusalem, His disciples wondered, that such numerous and beautiful buildings were to be destroyed; and this is the reason why they point out the beauty of the temple, and He answers not only that they were to be destroyed, but also that one stone should not be left upon another: wherefore it goes on: 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. Now some may endeavour to prove that Christ's words were false, by saying that many ruins were left, but this is not at all the point; for though some ruins had been left, still at the consummation of all things one stone shall not be left upon another. Besides it is related, that Ælius Adrian overturned the city and the temple from the foundation, so that the word of the Lord here spoken was fulfilled.

Here also the Lord enumerates to His disciples the destruction of the last time, that is of the temple, with the people, and its letter; of which one stone shall not be left upon another, that is, no testimony of the Prophets upon those, to whom the Jews perversely applied them, that is, on Ezra, Zerubbabel, and the Maccabees.

Jesus predicts the destruction of the temple, Mar 13:1, Mar 13:2. His disciples inquire when this shall be, and what previous sign there shall be of this calamity, Mar 13:3, Mar 13:4; which questions he answers very solemnly and minutely, vv. 5-27; illustrates the whole by a parable, Mar 13:28, Mar 13:29; asserts the absolute certainty of the events, Mar 13:30, Mar 13:31; shows that the precise minute cannot be known by man, Mar 13:32; and inculcates the necessity of watchfulness and prayer, Mar 13:33-37.

See what manner of stones - Josephus says, Ant. b. xv. chap. 11: "That these stones were white and strong, Fifty feet long, Twenty-Four broad, and Sixteen in thickness." If this account can be relied on, well might the disciples be struck with wonder at such a superb edifice, and formed by such immense stones! The principal contents of this chapter are largely explained in the notes on Matt. 24, and to these the reader is requested to refer.

THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11) After two days was the feast of the passover, and of unleavened bread--The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast. and the chief priests and the scribes sought how they might take him by craft, and put him to death--From Matthew's fuller account (Mat. 26:1-75) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" (Mat 26:1) --referring to the contents of Mat. 24:1-25:46, which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses--"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over" the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt (Exo 12:12-13) --bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten (Exo 12:18-20). See on Co1 5:6-8. We are further told by Matthew (Mat 26:3) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him."