CHAPTER 13
13, 1-37. Parallel. Matt. 24, 1-51; Luke 21:5-36.
Mc13.1 As Jesus was leaving the temple, one of his disciples said to him, "Master, look at these stones and buildings!"« — As he was leaving the temple. When evening came (these events were still taking place on Holy Tuesday), Jesus left the temple, as he had on the two previous days, to withdraw to Bethany. But what was remarkable about this was that he left it never to return. The prophet Ezekiel, at the end of a terrible vision, Ezekiel 11:22-23, recounts how he saw God abandon the temple and the city of Jerusalem, which had become unworthy of him: «Then the cherubim lifted their wings, their wheels beside them; the glory of the God of Israel was above them. The glory of the Lord rose from the midst of the city and stood on the mountain east of the city.» Similarly, at this moment, the Messiah repudiates his palace, his capital, and his people. One of the disciples. St. Mark, more precise than the other two synoptic Gospels, attributes the following reflection to only one of the Apostles. Master, look…Jesus and his followers were probably descending the steps leading down to the Kidron Valley. It was from this side that the temple walls presented their most imposing appearance. Several of these gigantic stones, which aroused the disciples' admiration, can still be seen there. The historian Josephus is not exaggerating when he says that most of the blocks used in the construction of the temple measured 25 cubits in length, 8 in height, and 12 in width [Cf. Flavius Josephus, Bell. Jud., 5, 6, 8; Ant., 15, 11, 3.]. Consequently, in several places, Roman battering rams had to pound the walls for six days to make a few minor breaches.
Mc13.2 Jesus answered him, «Do you see these great buildings? Not one stone in them will be left on another; every one will be thrown down.» The disciple who had spoken seemed to be implying: Such structures defy the ravages of time. Jesus corrects him by revealing their sad fate. These large buildings is emphatic and corresponds to "what stones and what buildings" in line 1. Not one stone will be left upon another that will not be overturned.. Two negations, two circumstances that strengthen the thought. The Greek would be better translated as "that which is not disintegrated, separated from the other stones." Barely forty years had passed since this prediction, and it was already largely fulfilled. The winds of divine judgment had swept over the Temple in Jerusalem, as over the palaces of Thebes and Nineveh. What remains of it today? Nothing, absolutely nothing; for, in truth, the enormous stones that still attract the attention of pilgrims were not part of the Temple: they formed either enclosure walls or substructures intended to support the terraces.
Mc13.3 When he sat down on the Mount of Olives opposite the temple, Peter, James, John, and Andrew questioned him privately: — Sitting on the Mount of Olives. Jesus and his disciples probably climbed the slopes of the Mount of Olives in silence, each lost in difficult reflection. Reaching the top of the hill, halfway between Jerusalem and Bethany, they stopped to rest, and Jesus sat down on the grass. Opposite the temple. A graphic feature, characteristic of St. Mark, serving as a link to introduce the question of the Apostles. The last rays of the setting sun must at that moment have bathed the temple and its dependencies in gold, bestowing upon them a new beauty. Pierre, Jacques, Jean and André. «Mark is the only one to report that it was Peter, James, John, and Andrew who questioned Christ. Note the mention of Peter.» These were the first four Apostles definitively devoted to Jesus. Cf. Mark 1:16–20. Saint Andrew He appears here alongside the three closest disciples: from which it has sometimes been concluded that it was perhaps he who drew Jesus' attention to the temple, v. 1. Especially : relative to the other members of the Apostolic College, who had remained apart.
Mc13.4 «"Tell us when this will happen and what sign will it be that all these things are about to be fulfilled?"» — Tell us… The question is more complete and clearer in the first Gospel. It concerned three distinct points: 1° the time of the destruction of the temple (this is the when that happens (of St. Mark); 2) the signs of the second coming of the Messiah; 3) the predictions of the end of the world. The all these things Our Evangelist brings together these last two points.
Mc13.5 Jesus answered them and began this speech: «Take heed that no one deceives you. — Be careful. This grave warning, which we hear from the very beginning of the discourse, will resound from time to time like one of its dominant notes. Cf. vv. 9, 23, 33. Similar advice will also recur at every moment: Watch, endure, pray. Let no one seduce you. A great danger, which threatens all men throughout their lives and in a thousand ways. Therefore, one must "take care" if one wishes to escape it.
Mc13.6 For many will come in my name, saying, 'I am the Christ,' and they will deceive many. — Because many… The particle «for» shows that the Savior is going to develop his urgent exhortation from verse 5. He draws his disciples’ attention to various signs that will announce to them first the nearness of the destruction of Jerusalem, and then, at the end of time, that of the general judgment. They will come under my name… First sign, the appearance of a large number of pseudo-messiahs. — They will appeal to many people. These false Christs were all too successful in deceiving the Jews before and during the war with Rome. Josephus recounts that several of them led immense crowds into the desert, promising to show them dazzling miracles. Moreover, at the very moment the temple was burning, six thousand people of all ages and backgrounds entered it on the word of a false prophet and perished horribly in the flames. The end of the world will find no fewer imposters, nor any less credulous crowds.
Mc13.7 When you hear of wars and rumors of wars, do not be alarmed, for these things must happen, but the end is not yet. — Second sign, wars near and far. Wars This indicates that fighting will take place nearby; sounds of war, battles fought at a distance. Don't be troubled. Likewise, Christians They must not be seduced by error, just as they must be careful not to be led astray by fear, which is so often a poor advisor and has caused so many apostasies. This will not be the end yet.. These first signs will only be preliminaries, heralding more terrible dangers.
Mc13.8 People will rise against people, kingdom against kingdom; there will be earthquakes in various places, and there will be famines. These will be the beginning of birth pains. — Third sign: peoples and empires, rising up against one another and engaged in mutual destruction. «When you see kingdoms raging against one another, you will expect to see the footprints of the Messiah» [Genesis Rabbah 1:10]. Earthquakes. Fourth sign: terrible earthquakes occurring in various places. Famines. Fifth sign. The onset of pain. What then will the pain itself be, if the misfortunes mentioned so far are only its prelude? These preliminary evils, according to the literal translation of the Greek word translated by pain, These will be to the final catastrophe what the sufferings preceding childbirth are to those accompanying it. Jesus could not have chosen a more powerful comparison. Besides, the prophets had often used the same image.
Mc13.9 Be on your guard. You will be brought before the courts and the synagogues, and there you will be beaten. You will stand trial before governors and kings on account of me, to bear witness to me before them. — Be careful. A characteristic of St. Mark: Be careful not to waver in the faith, because the flesh is weak and has much to endure. We will translate for you… Here is the list of challenges that await Christians at the two times indicated. They will be handed over like criminals to all sorts of courts: Jewish and ecclesiastical courts, the Sanhedrins of various ranks (see the Gospel according to St. Matthew) and in the synagogues ; civil and pagan courts, before the governors and before the kings. St. Matthew does not mention all these details here; but he had reported them elsewhere, in the Pastoral Instruction of Jesus to his disciples, Matthew 10:17-18. — The verbs You will be defeated, you will appear are dramatic. To give me testimony. By enduring all this ill-treatment with courage, you will prove the divinity of my work. Persecution will thus contribute to the spread of the Gospel.
Mc13.10 The Gospel must first be preached to all nations. — Another special visit to St. Mark. Previously That is to say, before the "end" mentioned in verse 7. And indeed, before the destruction of the Temple, Saint Paul alone had carried the Gospel to a large part of the Roman Empire. The other Apostles had worked in proportion. The Apostle Saint Peter addressed his first Letter to the faithful of Pontus, Galatia, Cappadocia, Asia, and Bithynia. Saint Paul wrote to the Romans that the reputation of their faith was widespread. And since then, what immense progress the Gospel has made!.
Mc13.11 Therefore, when you are brought before them, do not think beforehand about what you are going to say, but say whatever is given you at that time, for it is not you who will be speaking, but the Holy Spirit. — A new thought unique to St. Mark. The other Synoptic Gospels place it elsewhere (cf. Matthew 10:19; Luke 12:11; 22:14); proof that Jesus expressed it several times in different circumstances. It contains, in fact, great consolation for the persecuted disciple: the promise of a very special assistance from the Holy Spirit. At this very moment, That is, when you arrive before your judges. You will not be the one speaking. Jesus anticipates that the situation he has just described has already occurred, and he watches his disciples improvising sublime apologies under the guidance of the Holy Spirit. What an encouragement this promise must be for them!.
Mc13.12 Brother will betray brother to death, and father his son; children will rise up against their parents and put them to death. — This passage was also omitted by St. Matthew. The brother will betray his brother…The Savior now foretells for his people a punishment even more cruel than the previous one: persecution and betrayal at the hands of their loved ones. The most sacred bonds of nature will cease to exist, or rather, they will become a cause of greater hatred and more relentless pursuit.
Mc13.13 And You will all be hated because of my name. But the one who perseveres to the end will be saved. — You will be hated by allThese words summarize the fate of Christians during the two great periods of crisis prophesied by Jesus: they will be the object of profound enmity from all those who do not share their faith, friends and enemies alike. But he who perseveres… Conclusion of this first scene. From all sides, whether before the fall of Jerusalem or before the end of the world, formidable dangers will arise for the disciples of Christ, threatening their eternal salvation. What can be done to avoid succumbing? Only one thing: stand firm, persevere to the end. The Greek verb translated here by will persevere, cf. Matthew 24:13, is very expressive: it literally means "I remain underneath," and implies remaining standing despite all kinds of difficulties coming from the outside. It is only found three times in the Gospels. The one who is emphatic: That one and no other.
Mc13.14 When you see the abomination of desolation standing where it ought not to be, let the reader understand, then let those who are in Judea flee to the mountains. — On the words abomination of desolation, See the Gospel according to St. Matthew, 24:15. No Jew was unaware of Daniel's prophecy. "Abomination of desolation" was therefore a technical term to designate terrible calamities that were to befall the holy city and especially the holy place. The Greek term translated by desolation It comes from the verb "to cause disgust" (especially by a foul odor) and appears only six times in the New Testament writings: here, in the parallel passage in Matthew 24:45; Luke 16:4-5; Revelation 17:4-5; 21:27. The Septuagint applies this noun to idols and everything related to pagan worship. Cf. 1 Kings 11:5, 33; 2 Kings 16:3; 21:2, etc. Established where it shouldn't be. That is to say, according to St. Matthew, "in the holy place," in the temple, whose sacred character should protect it from all profanation. Let the reader understand. A pressing warning, most likely inserted by the Evangelist in the middle of the words of Our Lord [Matthew 24:15]. SO Immediately after the appearance of the terrible misfortune foretold by Daniel, one must flee without hesitation. Those who are in Judea should flee.. Of all the Jewish provinces, Judea suffered the most, both at the hands of the Romans and the Zealots, during the terrible war that ended with the ruin of the Jewish state. Hence this special warning to the Christians who had established their residence there.
Mc13.15 Let the one who is on the roof not go down into his house or enter to take anything out. 16 And let him who has gone into his field not return to get his cloak. — Two very vivid images to show how quickly everyone must leave Judea as soon as «the abomination of desolation» appears. Certainly, they should not be taken literally; they are vivid hyperboles saying: Flee as quickly as possible. St. Mark, without adding anything to the idea, is more complete, more explicit in his expression. St. Matthew, for the first example, says only: «Let no one who is on the housetop come down to take anything from his house.» Our Evangelist, true to his dramatic style, distinguishes two acts: coming down from the housetop and entering the house. The same is true for the second example. St. Matthew: «Do not turn back to get his tunic»; St. Mark: Do not turn back (that is, from the fields to the city)…
Mc13.17 But woe to those who are pregnant or breastfeeding in those days. 18 Pray that these things do not happen in winter. — Other picturesque details, intended to highlight the extent of the misfortunes threatening Jerusalem, and the necessity of taking a swift flight if one wishes to escape them. Misfortune It is not a curse in this place, but rather an exclamation of deep sympathy: Poor mothers, who will not be able to flee quickly enough. Pray…After these first two obstacles that were to delay the flight—namely, the desire to take something with them and the embarrassment of the small children—Jesus encountered a third obstacle, that which could come from the weather. In winter the ground is waterlogged, the rivers overflow, and these are, especially in the East, serious obstacles to a rapid march. These things. These things don't happen. These are the misfortunes that will force Christians to emigrate. — St. Mark does not mention the Sabbath (cf. Matt. 24:20), because this circumstance was of little interest to his Roman readers.
Mc13.19 For in those days there will be tribulations such as have not been since the beginning of the world that God created until now, and never will be again. — Such tribulations.... A very forceful expression, characteristic of St. Mark. It signifies that the special nature of the days Jesus speaks of will be one of suffering and tribulation. That there haven't been any since the beginning… See the Gospel according to St. Matthew, 24, 21. Cf. Tacitus, History 5, 13.
Mc13.20 And if the Lord had not shortened those days, no man would be saved, but he shortened them for the sake of the elect whom he chose. — And if the Lord had not shortened those days…The verb that the New Testament uses only here and in the parallel passage in Matthew 24:22 has the meaning of "to amputate." Cf. 2 Samuel 4:12, in the Septuagint translation. But, like the Hebrew verb מער, "to cut with a scythe" (Psalm 102, Hebrew), it is used morally to refer to a time that is shortened. No man would be saved. If God, in his mercy, had not shortened the time of the siege of Jerusalem, no Jew would have survived such horrors and miseries. This merciful "shortening" manifested itself in two ways: firstly, in the active and vigorous measures of the besiegers, and secondly, in the foolish confidence and internecine warfare of the besieged. It took place because of the elected officials, in view of the Christians whom God wanted to save. That he chose. Another repetition, similar to that of verse 19.
Mc13.21 If someone tells you then, "The Christ is here," or "The Christ is there," do not believe it. 22 For false Christs and false prophets will arise and perform signs and wonders, so as to deceive, if possible, even the elect. — If someone then tells you… This SO This suddenly transports us to the end times, to the era of Christ's second coming. This has been the most widely accepted interpretation since the patristic era. "This word should not be taken to mean that it must happen immediately, but rather that the fulfillment of this prophecy will follow the destruction of Jerusalem." (Theophylact). Apparently, Jesus thus places on the same level events that were supposed to be separated by a long interval. False Christs and false prophets… This is the prediction of verse 6, developed and applied in a special way to the last days of the world. They will perform signs and wonders. These false Christs and false prophets will perform, with the support of Satan their master, numerous and dazzling wonders, God permitting it thus to test the righteous.
Mc13.23 For your sake, beware. See, I have told you everything in advance. — Emphatic repetition of an exhortation that Jesus has already addressed twice to the disciples since the beginning of his discourse (cf. vv. 5 and 9). St. Mark is the only one to mention it. The adjective All, also emphatic, after announcement, It also belongs to him outright.
Mc13.24 But in those days, after this tribulation, the sun will be darkened, and the moon will not give its light, 25 The stars of heaven will fall, and the powers that are in heaven will be shaken. — The particle but introduces new details, which together form a terrible tragedy that is to unfold in the final days of the world., in those days. — The words after this ordeal no longer refer to the abomination of desolation (vv. 14 and 19), but to the misfortunes described below, vv. 21 and 22, and characteristic of the end times. Cf. Matthew 24:29. The sun will darken…We interpret literally these various phenomena (see our commentary on the Gospel according to St. Matthew, 24:29), which two of the Apostles to whom Our Lord was then speaking, St. Peter and St. John, mentioned in their writings as being to take place at the end of the world. Cf. 2 Peter 1–13; Revelation 20–21. The powers that are in heaven will be shaken (Matthew "of the heavens", according to Isaiah 34:4). The stars, leaving their usual orbit, will wander here and there: there will therefore no longer be harmony in their course, from which will result a universal upheaval.
Mc13.26 Then we will see the Son of Man coming in the clouds with great power and great glory. — SO. This expression, repeated three times almost in quick succession (cf. vv. 21 and 27), solemnly marks the rhythm of this prophecy, which is structured in the manner of the oracles of the Old Testament. We will see the Son of Man. Without mentioning, as St. Matthew did, the sign of the Messiah first making his sudden appearance in the sky, St. Mark immediately introduces Christ himself onto the scene, who will appear surrounded by power and glory, as befits the Son of God, the theocratic King.
Mc13.27 And then he will send his angels to gather his elect from the four winds, from the ends of the earth to the ends of heaven. — to gather its elected officials, «With a trumpet and a resounding voice,» adds St. Matthew. Christ will gather his elect in the same way that the Hebrews were once summoned to holy assemblies. Cf. Exodus 19:13, 16, 19; Leviticus 23:24; Psalm 80:3-5. From the ends of the earth to the ends of the sky. This expression differs slightly from the one we read in the first Gospel («from one end of the heavens to the other»), although the meaning is the same in both. According to the popular ideas of the ancients, St. Mark's phrase presupposes a flattened earth, whose extremities were surrounded, framed as it were, by the lower edges of the celestial sphere. It means: from one end of the earth to the other.
Mc13.28 Listen to this comparison of the fig tree: As soon as its branches are tender and it puts out its leaves, you know that summer is near. — Twice already the fig tree had given the disciples serious teachings. Cf. Mark 11:13 ff.; Luke 13, 6-9. Here is their doctor established from a new point of view.
Mc13.29 So, when you see these things happening, know that the Son of Man is near, that he is at the door. — Just as natural man is sensitive to the various signs of the times and seasons, so too must the Christian know how to recognize the prophecies indicated by the Savior (when you see these things happening) the approach of the great crisis that will bring an end to the present world. Please note that it's close, right at the door. "Here comes the judge standing at the door," he wrote. Saint James using the same figure, and perhaps alluding to the words of Jesus. James 5:9.
Mc13.30 I tell you the truth, this generation will not pass away until all this happens. — Solemn conclusion of the entire preceding prophecy (vv. 5-30). Our Lord, returning to the two main ideas around which the first part of his discourse revolved—that is, on the one hand, the ruin of Jerusalem and its foreshadowing signs, and on the other, the end of the world and its various preludes—announces that everything will happen as he foretold. The words this generation These terms therefore refer either to the Jews contemporary with Jesus, or to the human race in general, depending on which of these two catastrophes one considers. See the Gospel according to St. Matthew, 24:34.
Mc13.31 Heaven and earth will pass away, but my words will never pass away. As if the phrase "Truly I tell you" weren't enough to guarantee the perfect truth of his assertion, Jesus adds a striking antithesis. He contrasts heaven and earth, these objects that seem so stable in their existence, with his words, which had already ceased to resound on the Mount of Olives. And yet heaven and earth will pass away, but his words will not. What noble and proud assurance in such language! Who would have dared to utter it, if not the Son of God?
Mark 13:32-37. Cf. Matthew 24:36-25:46: It is here especially that St. Mark abridges and condenses. He has only six verses to express what occupies a chapter and a half in the first Gospel.
Mc13.32 As for that day and hour, no one knows them, nor the angels in heaven, not the Son, but the Father alone. — As for that day or that hour. That is to say, the precise time of the end of the world. After stating in general terms that no one here below knows this terrible day and hour, nobody knows them, Jesus specifies further, and points out two kinds of beings who, by virtue of their sublime nature and their intimate relationship with God, would seem to possess particular knowledge on this point: these are, on the one hand, the angels in the sky, On the other hand, the Son of man, the Messiah. Now, of the Angels and the Son of Man, he asserts that they too do not know the day or the hour of the Last Judgment. The words nor the Son are proper to St. Mark. Ancient and modern heretics (formerly the Arians and the "Agnoets or Agnoites," today the Protestants and the Muslims) have abused them to impose more or less narrow limits on the knowledge of Christ. But the Church Fathers, with distinctions as clear as they are solid, indicated their true meaning long ago. Let us quote some of their words: "How can the Son not know what the Father knows, since the Son is in the Father? But in another place, he shows why he does not want to say it" (Act 1, 7: «(...) it is not for you to know the times or dates the Father has set by his own authority.» Saint Ambrose of Milan, In Luke 17:31. Likewise Saint Augustine, Discourse on the Psalms, 36, 1: «Our Lord Jesus Christ, sent to instruct us, said that the Son of Man himself does not know this day, because it was not within his authority to make it known to us. For the Father knows nothing that the Son does not also know, since the Father’s knowledge is identical to his wisdom, and his wisdom is his Son, his Word. But since it was not useful for us to know what he who came to instruct us knew very well, without teaching us what it was not advantageous for us to know: then, not only did he give us certain teachings in his capacity as teacher, but also in his capacity as teacher he withheld others from us.» Cf. Saint Augustine, On the Trinity, 12, 3, Saint Hilary of Poitiers, On the Trinity, 9; and the commentaries of Jansenius, Maldonat, Patrizi, etc. We will also cite the excellent interpretation of Fr. Luc: «He says that it is the Son of Man, that is, himself as a man, who does not know, not absolutely speaking, but in a way that is proper to him… God reveals to no creature this day, which is impossible for any creature to discover. But the soul of Christ, although a creature, sees him in the nature of God to which it is united. For that Christ, the Son of Man, is also the Son of God, is something proper to him, and is not the share of any creature. And it is solely because the Son of Man is united to the Son of God that he knows that he will be ignorant, like other creatures, of certain things, even the most subtle… It is in this sense that Gregory the Great says that Christ knew this day In human nature, but not by human nature» [for Christ knew this day by his divine nature] Franciscus Lucas Brugensis, Commentarius in Sacro-sancta Quatuor Iesu Christi Evangelia, h. l. See also Bossuet, Meditation on the Gospel, Last Week, 77th and 78th day. But the Father alone. «Through this impenetrable secret,» Dom Augustin Calmet aptly stated, “Jesus wants to keep us in a state of constant vigilance and attention, and to repress within us vain curiosity and searches useless to salvation.”.
Mc13.33 Be careful, watch and pray, because you do not know when the time will come. — The exhortation becomes urgent and rapid. Incapable of being attentive enough on his own, because of his own carelessness and frivolity, man must ask the Lord for help so as not to be surprised by the sudden arrival of the final judgment.
Mc13.34 This is how a man, having left his house to go on a journey, after handing over authority to his servants and assigning each his task, commands the doorkeeper to keep watch. — This little parable, by which Our Lord corroborates his exhortation, differs somewhat from the one we read in the parallel passage of the first Gospel, Mark 24:45 ff. There, the main character was a steward, that is, the first among all servants; here it is a porter, the lowest of slaves. There, Jesus recommended above all loyalty in vigilance; here he exhorts vigilance. The Savior thus resorted in this circumstance to several similes, from which each Evangelist made his choice. This explains their differences. A man who, walking away. See Mark 12:1 and the commentary. A clear allusion to Jesus' imminent "departure." He hands over authority to his servants.. «Having given command to his servants, to each his task,» he specifically recommended to the doorkeeper to keep watch.
Mc13.35 Therefore, keep watch, because you do not know when the master of the house will come back—in the evening, or at midnight, or when the rooster crows, or in the morning., 36 lest, coming suddenly, he might find you asleep. — Application of the parabola. — So be careful. Jesus repeats his command emphatically. He also reiterates, with some elaboration (cf. v. 33), the reason why his disciples must remain constantly vigilant in anticipation of his second coming: because you don't know… — In the evening, or in the middle of the night…These are the technical names for the four divisions of the night among the Romans. The Mishnah, Tamid. 1, 1, 2, recounts that, to compel the Levites who stood guard in the Temple during the night to maintain perpetual vigilance, a priest would come from time to time, but at varying hours and unexpectedly, to knock on the door of the holy place, which had to be opened immediately. This is what the Son of God does. Occurring suddenly. It is based on this adverb suddenly that is the basis of the main idea.
Mc13.37 What I say to you, I say to everyone: Watch.» — I'm telling everyone. «He did not speak thus only for those who had the good fortune to hear him, but also for those who were of this world after his disciples and before us, and for ourselves and for those who will come after us until the final coming» [Saint Augustine d'Hippone, Letter 199.] — Please. In the Gospel of Mark, the eschatological discourse concludes with this emphatically stressed statement. Early Christians, seeking greater motivation to put Jesus's recommendation into practice, often adopted names that constantly reminded them of it. Hence the Vigilius and Gregorius (from a Greek verb meaning "to watch") so frequently mentioned in the inscriptions of the Catacombs.
