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Commentary Index | Return to PrayerRequest.com | DownloadBob Utley You Can Understand the Bible - Mark 13:28 - 13:32
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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Mar_13:28-32
28"Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. 29Even so, you too, when you see these things happening, recognize that He is near, right at the door. 30Truly I say to you, this generation will not pass away until all these things take place. 31Heaven and earth will pass away, but My words will not pass away. 32But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone."
Mar_13:28 "'the fig tree'" In this parable the fig tree is apparently not a symbol of national Israel as in Mar_11:12-14, but a metaphor of believers knowing the general season, if not the specific time, of the Lord's return. The fig tree was a late bloomer. It signaled the coming of summer, not spring.
Mar_13:29 "'recognize'" This is either a present active indicative or a present active imperative. The last generation will understand exactly these prophetic passages. The church's problem is that every generation of believers has tried to force the prophecies into its own contemporary history and culture. So far every generation has been wrong. The church loses her credibility by all of these false predictions!
▣ "'He'" There is no pronoun in the Greek text. The "to be" verb can be masculine or neuter. Because of Mar_13:14, the neuter "it" fits best. If so, then this refers to the destruction of Jerusalem.
Mar_13:30 This is a strong double negative grammatical construction. It could refer to
1. the destruction of Jerusalem
2. the transfiguration (cf. Mar_9:1)
3. the signs of the Second Coming
The problem is that Jesus merges all three questions (cf. Mat_24:3) the disciples asked into one context, with no clean division between events.
Mar_13:31 "'Heaven and earth will pass away'" This great truth is couched in OT apocalyptic language (cf. 2Pe_3:7; 2Pe_3:10). God's Word will never pass away, but the physical creation which has been affected by human sin will be cleansed. This is the recurrent theme of Scripture (cf. Jos_21:45; Jos_23:14-15; 1Ki_8:56; Isa_40:6-8; Isa_55:8-11; Mat_5:17-20).
Mar_13:32 "'that day'" This is an abbreviation of the OT phrase "the Day of the Lord" (so common in Amos and Joel). It refers to the Second Coming or a judgment day (i.e., temporal= destruction of Jerusalem or eschatological = the last judgment).
▣ "or hour" See Special Topic: Hour at Mar_14:35.
▣ "'no one knows. . .but the Father alone'" This refers to the Second Coming and the New Age, not the destruction of Jerusalem. Jesus specifically addressed that generation in Mar_13:30. This is a strong verse to deter Christians from setting specific dates for the Second Coming.
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▣ "'not even the angels in heaven'" The angels are viewed as curious about God's dealing with humanity (cf. 1Co_4:9; Eph_2:7; Eph_3:10; 1Pe_3:12). Even though they are present with God, they do not fully understand His plans. In Christ these eternal purposes are made evident!
▣ "'nor the Son'" This lack of information clearly shows Jesus' true humanity. Jesus, though fully man and fully God, left part of His divine attributes in heaven when He was incarnated (cf. Php_2:7). The limitation was only in affect until after the ascension.
Jesus' use of the term "Son" to describe Himself reveals His self-understanding (i.e., YHWH is the Father, He is the chosen, Messianic Son). This is a rare usage of the term "Son" implying "Son of the Father" (i.e., God). Jesus often referred to Himself as "Son of Man," but this phrase would have been understood by His hearers as "human person" unless they were familiar with its specialized use in Dan_7:13. But, Judaism did not emphasize this OT text and title.
The phrase "nor the Son" is not included in Mat_24:36 nor in some ancient Greek uncial manuscripts à a, K, L, W. It is included in most translations because it does occur in manuscripts à , B and D, the Diatesseron, and the Greek texts known to Irenaeus, Origen, Chrysostom, and the old Latin manuscript used by Jerome. This may have been one of the texts modified by orthodox scribes to accentuate the deity of Christ against false teachers (See Bart D. Ehrman's The Orthodox Corruption of Scripture, Oxford University Press, 1993, pp. 91-92).
NASB (UPDATED) TEXT: Mar_13:33-37
33"Take heed, keep on the alert; for you do not know when the appointed time will come. 34It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. 35Therefore, be on the alert—for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows in the morning— 36in case he should come suddenly and find you asleep. 37What I say to you I say to all, 'Be on the alert!'"
Mar_13:33 "'Take heed, keep on the alert'" These are present active imperatives (cf. Mar_13:5; Mar_13:9; Mar_13:23). Believers are to live in the constant hope of the Second Coming. In Mar_13:33-37 there are two different Greek terms translated "watch":
1. blepô (Mar_13:33, cf. Gal_6:1)
2. grçgoreô (Mar_13:34-35; Mar_13:37, cf. Eph_6:18)
In Louw and Nida's Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1, p. 333, these words have a semantic overlap of "stay awake" or "stay alert" for #1 and "be aware of" or "watch out for" for #2.
Although the reality of the Second Coming will only be the experience of one generation, each generation lives in the constant hope of the any-moment return of the Lord. This explains why the Apostles and the early church thought the return was imminent. The 2000 year delay is surprising, but God is longsuffering and wishes that none should perish (cf. 1Ti_2:4; 2Pe_3:9). He tarries so that the church may fulfill the Great Commission (cf. Mat_28:19-20; Luk_24:46-47; Act_1:8) and that the full number of believing Jews and believing Gentiles shall be gathered in (cf. Romans 11). The return is wonderful for believers, but a disaster of eternal consequences for unbelievers.
▣ ["and pray"] These words are present in many ancient Greek uncial manuscripts, including à , A, C, K, L, W, X, but are missing in B and D. They very well might be original (cf. NKJV). The UBS4, however, gives the shorter reading a "B" rating (almost certain).
▣ "'the appointed time'" This is not the term for chronological time chronos, which is not used in Mark, but the term for a special appointed time (kairos, cf. Mar_1:15). This refers to a major eschatological event. The question is which one: (1) the destruction of Jerusalem; (2) the appearing of the Son of Man; or (3) the beginning of the New Age? Number one occurred in a.d. 70. Number two, in one sense, has already occurred (i.e., the incarnation and life of Jesus), but in another sense, is future (i.e., the consummation of the Kingdom of God at Jesus' Second Coming). Number three, like number two, has in some sense already occurred. Believers live in the already – not yet of the New Age, the Kingdom of God (cf. Fee and Stuart's How to Read the Bible for All Its Worth, pp. 131-134).
Mar_13:34 "'like a man away on a journey'" This is common terminology for many of Jesus' parabolic teachings (cf. Mar_12:1; Mat_21:33; Mat_25:14; Luk_15:13; Luk_19:12; Luk_20:9). The issue is the time factor (cf. Mar_13:35-37). Given enough time, the true nature of people comes out. The delayed return causes people's true loyalties and priorities to manifest themselves. Matthew's Gospel expands these words in Mat_24:42-51.
▣ "'assigning to each one his task'" This possibly relates to the gifts of the Spirit, listed in Romans 12; 1 Corinthians 12; and Ephesians 4. Christians will be judged (cf. 2Co_5:10), but for what? Surely not for sins, because Jesus' blood forgives all sin (cf. Hebrews 9). Possibly Christians will give an account to God for the stewardship of the gospel and the use of their spiritual gift.
Mar_13:35
NASB "'whether in the evening, at midnight, or when the rooster crows in the morning'"
NKJV "'in the evening, at midnight, at the crowing of the rooster, or in the morning'"
NRSV "'in the evening, or at midnight, or at cockcrow, or at dawn'"
TEV "'in the evening or at midnight or before dawn or at sunrise'"
NJB "'evening, midnight, cockcrow or dawn'"
This wording reflects the four Roman night watches of three hours each:
1. evening, 6 - 9 p.m.
2. midnight, 9 p.m. - midnight
3. cockcrow, 12:00 a.m.- 3 a.m.
4. dawn, 3 - 6 a.m.
Mar_13:37 See note at Mar_13:33.
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