In the succinct account which Mark gives us of the prophetic discourse of our Lord on the Mount of Olives, and of the questions that led to it, we have the favored hearers specified more particularly than elsewhere: Peter, James, John, and Andrew. Mark is characterized by this minuteness of detail, although his is much the shortest of the Gospels.
The Lord in answer to their question to tell them when these things should be (that is, the overthrow of the great buildings of the temple) and what the sign should be when all these things should be fulfilled, warns them to beware lest any man should deceive them. This admonition is common to all three Evangelists who give the discourse. But here we shall find that the Lord's warnings and instructions are very evidently in view of their service. This has been all through the character of Mark. Christ Himself is the perfect servant of God, the prophet here below preaching the Gospel and doing works according to its spirit. So, accordingly, even in His prophecy, He is the servant still, giving them that which would be of such high importance, not only for their souls but in their work. It is not only prediction of coming judgments, but forewarning and admonishing them in their testimony. They were to beware of deceivers. Next, they were not to be troubled by external appearances, such as wars and rumors of wars, &c.; but in presence of either one or the other, they were to know that the end should not be yet.
In addressing the Church there is great stress laid on an attitude entirely reversed: to it the end is at hand. The language is quite different from this, and it is the more remarkable because the Christian knows that these troublous times of the end are to fall upon the Jewish people, not upon the Church. They are retributive because of the rejection of the true Christ by the Jews; whereas the Church has received the true Christ, and therefore does not come under these judgments. Hence the Christian is always impressed in the word of God with the assurance that the end of all things is at hand. The night is far spent, the day is at hand. The point for the disciples at the mount of Olives (inasmuch as they were representing not Christians but the remnant of Jewish disciples in the last days) is, that, although these distresses and troubles that precede the catastrophe of this age would come, the end is not yet. The Lord was providing doubly for them. He was giving instruction that would be true even then and up to the fall of Jerusalem; and He was making that instruction to suit the latter days also when Jerusalem should be besieged a second time and fall in a great part at least, the scourge being sent of God, the great Assyrian power, who will come down upon Jerusalem, because of the abomination that maketh desolate.
“For nation shall rise against nation, and kingdom against kingdom, and there shall be earthquakes in divers places, and there shall be famines and troubles; these are the beginning of sorrows.” (Ver. 8.) The end therefore was not yet. But now He turns aside to introduce an instruction that is not given in the other gospels in this connection. Even where there is anything similar, it is found at an anterior time and for a mission on which they had been sent out and from which they had returned. Not that I for a moment doubt that the Lord did give it here also. The fact simply is that Matthew and Luke were led of God to convey similar language to us elsewhere; whereas Mark was inspired to give it here: the Lord no doubt gave this instruction on both occasions at least. “Take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved.” (Ver. 9-13.) This is clearly a guidance for their service in the midst of these prophetic events. It is evident also that it suits Mark in a way that is peculiar to himself.
Then we come upon the final scene. “But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let him that readeth understand), then let them that be in Judea flee to the mountains.” (Ver. 14.) It is plain that this is the general truth that is found elsewhere. “And let him that is on the housetop not go down into the house, neither enter therein, to take anything out of his house. And let him that is in the field not turn back again for to take up his garment. But woe to them that are with child, and to them that give suck in those days! And pray ye that your flight be not in the winter. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved; but for the elect's sake, whom he hath chosen, he hath shortened the days.” (Ver. 15-20.) Then we find an outburst of warning, not merely as before, but even more determined. “And then if any man shall say to you, Lo, here is Christ; or lo, he is there; believe him not: for false Christs and false prophets shall rise, and shall shew signs and wonders.” It is evident that there is a final appearance, a fresh cloud of these deceivers in the latter days, as there was at the earliest application of this prophecy; and this to seduce if it were possible even the elect. But they were warned, “Take ye heed: behold, I have foretold you all things.” (Ver. 23.)
Then comes the power of God interfering to cut short the wickedness of man as well as the tribulation. “But in those days, after that tribulation, the sun shall be darkened and the moon shall not give her light.” Figures may be used; but it is clear that it is God who interposes in power; for man cannot accomplish all that is meant, neither can Satan. God alone can change or deal with the sources of power. “And the stars of heaven shall fall and the powers that are in heaven shall be shaken.” (Ver. 25.) The sense is plain, although in figurative language, showing a total revolution and overthrow of governmental powers. “And then shall they see the Son of man coming in the clouds with great power and glory; and then shall he send his angels and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.” (Ver. 26, 27.) It is still the Jewish people, or rather the remnant of the nation, the elect of Israel. Accordingly the parable of the fig-tree is appended. “Now learn a parable of the fig-tree. When her branch is yet tender, and putteth forth leaves, ye know that summer is near.” The fig-tree is the acknowledged symbol of the people of God. “So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass till all these things be done. Heaven and earth shall pass away, but my words shall not pass away.” (Ver. 28-31.)
But the Lord also tells us in language peculiar to this gospel, “of that day and that hour, knoweth no man, not the angels which are in heaven, neither the Son, but the Father.” He had thoroughly taken the place of Son upon earth. I do not think that it refers to Him, viewed in His highest character, as one with the Father, but as Son and prophet upon earth. The title of Son applies to Christ in more ways than one. It is true of Him in the Deity, true of Him as born into the world, and true of Him also in resurrection. It is the second of these that we find here; as in the very first verse of this gospel we find it said, “Jesus Christ the Son of God.” I do not doubt that refers to His being Son of God here below, begotten in time, not the only-begotten of the Father, as we find so often in John. Looking at it in this way, there is little difficulty in understanding that He should speak as not knowing that hour, because He is speaking in His capacity of minister in the place that He took here below, the prophet that was serving God upon earth. So He did not know that hour. We read of Him in Luke as growing in knowledge as well as in stature. “Jesus increased in wisdom and stature and in favor with God and man.” He was always perfect, perfect as a child, perfect as a young man, perfect as a servant; but nevertheless all these were quite distinct from what pertained to Him as the Son, one with the Father in Godhead. So here, without derogating from His own intrinsic glory, He could say that “neither the Son but the Father” knew of that hour.
“Take ye heed, watch and pray” is the application. (Ver. 33.) And then He gives a parabolic instruction in the next two verses, admirably adapted to this gospel. “The Son of man is as a man taking a far journey, who left his house and gave authority to his servants.” (Ver. 34.) Again, it does not say that He gives authority to every man, but “to every man his work.” This entirely harmonizes with Mark. Christ Himself was the great servant. But now His service was past; He was going away and taking the place of Lord on high. So He gives authority to His servants, and to every man his work, to each and all their due place. Remark, it is here not so much gifts as “work.”
“Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning: lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.” (Ver. 35-37.) This is decidedly a suited word for a servant watching in the absence of One who was gone, who left His house, but who was coming back again. Thus, from first to last, Mark is true to the great tone, and character, and object of his gospel. It is to show the perfect servant even in His prophetic testimony and to maintain those in a spirit of service who are waiting and watching for Him here below. The disciples in their then state represented not Christians, but the remnant in the latter day, who will be substantially in the same position.