Exegetical and Hermeneutical Commentary of Mark 13:28
Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:
28. a parable ] Rather, Its parable, the lesson which in similitude it was meant to teach.
of the fig tree ] They had already been taught one lesson from the withered fig-tree, they are now bidden to learn another from the tree when her branch is yet tender.
Fuente: The Cambridge Bible for Schools and Colleges
Mar 13:28
That summer is near.
A sign of the eternal summer approaching
When Dr. Rees preached last in North Wales a friend said to him-one of those who are always reminding people that they are getting old-You are whitening fast, Dr. Rees. The old gentleman did not say anything then; but when he got to the pulpit he referred to it, and said, There is a wee white flower that comes up through the earth at this season of the year-sometimes it comes up through the snow and frost; but we are all glad to see the snowdrop, because it proclaims that the winter is over and that the summer is at hand. A friend reminded me last night that I was whitening fast. But heed not that, brother; it is to me a proof that my winter will soon be over, that I shall have done presently with the cold east winds and the frosts of earth, and that my summer-my eternal summer-is at hand. (Heber Evans.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
See Poole on “Mat 24:32“, and following verses to Mat 24:35, where we met with the same things almost word for word; so as more words need not be repeated here in the explication of these verses.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. Now learn a parable of the figtree“Now from the fig tree learn the parable,” orthe high lesson which this teaches.
When her branch is yettender, and putteth forth leaves“its leaves.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now learn a parable of the fig tree,…. Our Lord was now upon the Mount of Olives, in one part of which fig trees grew in great plenty, and one, or more, might be near, and in view; and it was the time of year, the passover being at hand, for its putting forth:
when her branch is yet tender; and soft and opening, through the sap now in motion:
and putteth forth leaves; from the branches:
ye know, that summer is near; from such an appearance on the fig tree; [See comments on Mt 24:32].
Fuente: John Gill’s Exposition of the Entire Bible
| Watchfulness Inculcated. |
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28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. 30 Verily I say unto you, that this generation shall not pass, till all these things be done. 31 Heaven and earth shall pass away: but my words shall not pass away. 32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is. 34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36 Lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch.
We have here the application of this prophetical sermon; now learn to look forward in a right manner.
I. “As to the destruction of Jerusalem, expect it to come very shortly; as when the branch of the fig-tree becomes soft, and the leaves sprout forth, ye expect that summer will come shortly, v. 28. When second causes begin to work, ye expect their effects in their proper order and time. So when ye see these things come to pass, when ye see the Jewish nation embroiled in wars, distracted by false Christs and prophets, and drawing upon them the displeasure of the Romans, especially when ye see them persecuting you for your Master’s sake, and thereby standing to what they did when they put him to death, and repeating it, and so filling up the measure of their iniquity, then say that their ruin is nigh, even at the door, and provide for yourselves accordingly.” The disciples themselves were indeed all of them, except John, taken away from the evil to come, but the next generation whom they were to train up, would live to see it; and by these instructions which Christ left behind him would be kept from sharing in it; “This generation that is now rising up, shall not all be worn off before all these things come to pass, which I have told you of, relating to Jerusalem, and they shall begin to take effect now shortly. And as this destruction is near and within ken, so it is sure. The decree is gone forth, it is a consummation determined,” Dan. ix. 27. Christ doth not speak these things, merely to frighten them; no, they are declarations of God’s fixed purpose; “Heaven and earth shall pass away, at the end of time; but my words shall not pass away (v. 31), not one of these predictions shall fail of a punctual accomplishment.”
II. “As to the end of the world, do not enquire when it will come, for it is not a question fit to be asked, for of that day, and that hour, knoweth no man; it is a thing at a great distance; the exact time is fixed in the counsel of God, but is not revealed by any word of God, either to men on earth, or to angels in heaven; the angels shall have timely notice to prepare to attend in that day, and it shall be published, when it comes to the children of men, with sound of trumpet; but, at present, men and angels are kept in the dark concerning the precise time of it, that they may both attend to their proper services in the present day.” But it follows, neither the Son; but is there any thing which the Son is ignorant of? We read indeed of a book which was sealed, till the Lamb opened the seals; but did not he know what was in it, before the seals were opened? Was not he privy to the writing of it? There were those in the primitive times, who taught from this text, that there were some things that Christ, as man, was ignorant of; and from these were called Agnoet; they said, “It was no more absurd to say so, than to say that his human soul suffered grief and fear;” and many of the orthodox fathers approved of this. Some would evade it, by saying that Christ spoke this in a way of prudential economy, to divert the disciples from further enquiry: but to this one of the ancients answers, It is not fit to speak too nicely in this matter—ou dei pany akribologein, so Leontius in Dr. Hammond, “It is certain (says Archbishop Tillotson) that Christ, as God, could not be ignorant of any thing; but the divine wisdom which dwelt in our Saviour, did communicate itself to his human soul, according to the divine pleasure, so that his human nature might sometimes not know some things; therefore Christ is said to grow in wisdom (Luke ii. 52), which he could not be said to do, if the human nature of Christ did necessarily know all things by virtue of its union with the divinity.” Dr. Lightfoot explains it thus; Christ calls himself the Son, as Messiah. Now the Messiah, as such, was the father’s servant (Isa. xlii. 1), sent and deputed by him, and as such a one he refers himself often to his Father’s will and command, and owns he did nothing of himself (John v. 19); in like manner he might be said to know nothing of himself. The revelation of Jesus Christ was what God gave unto him, Rev. i. 1. He thinks, therefore, that we are to distinguish between those excellencies and perfections of his, which resulted from the personal union between the divine and human nature, and those which flowed from the anointing of the Spirit; from the former flowed the infinite dignity of his perfect freedom from all sin; but from the latter flowed his power of working miracles, and his foreknowledge of things to come. What therefore (saith he) was to be revealed by him to his church, he was pleased to take, not from the union of the human nature with the divine, but from the revelation of the Spirit, by which he yet knew not this, but the Father only knows it; that is, God only, the Deity; for (as Archbishop Tillotson explains it) it is not used here personally, in distinction from the Son and the Holy Ghost, but as the Father is, Fons et Principium Deitatis—The Fountain of Deity.
III. “As to both, your duty is to watch and pray. Therefore the time is kept a secret, that you may be engaged to stand always upon your guard (v. 33); Take ye heed of every thing that would indispose you for your Master’s coming, and would render your accounts perplexed, and your spirits so too; watch for his coming, that it may not at any time be a surprise to you, and pray for that grace which is necessary to qualify you for it, for ye know not when the time is; and you are concerned to be ready for that every day, which may come any day.” This he illustrates, in the close, by a parable.
1. Our Master is gone away, and left us something in trust, in charge, which we must give account of, v. 34. He is as a man taking a far journey; for he is gone to be away a great while, he has left his house on earth, and left his servants in their offices, given authority to some, who are to be overseers, and work to others, who are to be labourers. They that have authority given them, in that had work assigned them, for those that have the greatest power have the most business; and to them to whom he gave work, he gave some sort of authority, to do that work. And when he took his last leave, he appointed the porter to watch, to be sure to be ready to open to him at his return; and in the mean time to take care to whom he opened his gates, not to thieves and robbers, but only to his Master’s friends and servants. Thus our Lord Jesus, when he ascended on high, left something for all his servants to do, expecting they should all do him service in his absence, and be ready to receive him at his return. All are appointed to work, and some authorized to rule.
2. We ought to be always upon our watch, in expectation of his return, v. 35-37. (1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made. (2.) We know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come, whether in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore, as soon as we are capable of expecting any thing, we must expect death. (3.) Our great care must be, that, whenever our Lord comes, he do not find us sleeping, secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord’s coming; ready to say, He will not come, and unready to meet him. (4.) His coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless, and asleep, it will come upon them as a thief in the night. (5.) It is therefore the indispensable duty of all Christ’s disciples, to watch, to be awake, and keep awake; “What I say unto you four (v. 37), I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless.”
Fuente: Matthew Henry’s Whole Bible Commentary
Coming to pass (). Present middle participle, linear action. See on Mt 24:32-36 for details of verses 28-32 (the Parable of the Fig Tree).
Fuente: Robertson’s Word Pictures in the New Testament
Parable. See on Mt 24:32. Branch. See on Mr 11:8.
Fuente: Vincent’s Word Studies in the New Testament
THE FIG TREE PARABLE, V. 28-33
1) “Now learn a parable of the fig tree;- (apo de tes sukes mat hete ten parabolen) “Now, from the fig tree you all learn a parable,” a lesson drawn from natural phenomena, Mat 24:32; Luk 21:29.
2) “When her branch is yet tender,” (hotan ede ho klados autes hapalos genetai) “Now when the branch of it becomes tender,” as the sap begins to rise rapidly, in the early spring.
3) “And putteth forth leaves,” (kai ekphue ta phulla) “And it shoots forth the leaves,” and tender sprigs, Luk 21:30.
4) “Ye know that summer is near:- (ginoskete hoti engus to theros estin) “You all know (realize) that the season of summer is near,” at hand, around the corner, not far away, Mat 24:32. As surely as physical signs of nature lead to logical deductions that point to certain conclusions, so do these occurrences revolving around Israel, the city of Jerusalem, the temple, and the things that revolve around them, that point to the return of their rejected Messiah, Act 1:8-11; Mat 23:37-39.
Fuente: Garner-Howes Baptist Commentary
(28) Ye know that summer is near.Many of the best MSS. give it is known, but it may fairly be assumed, from the parallel passages in St. Matthew and St. Luke, that this was the error of an early transcriber of the document which served as a basis for the reports of all the three Evangelists.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“Now from the fig tree learn her parable. When her branch is now become tender and puts forth its leaves you know that the summer is near. Even so you also, when you see these things happening, know that He is near, even at the doors.”
The fig tree had taught them one thing earlier (Mar 11:20-25), now it has another lesson to teach. When it turns from a seemingly dead tree to a tree with flourishing leaves it indicates that summer is approaching. So should the things He has described, when they occur, indicate to them that the time is drawing near for Him to come, that He is ‘near, even at the doors’. It was at the door that Jesus stood for the church of Laodicea (Rev 3:20). But for most there He waited in vain. And He has been at that door for all who would respond ever since.
Luk 21:29 adds ‘all the trees’. This demonstrates quite clearly that the fig tree is not here to be seen directly as Israel, for all the trees will be bearing leaves. The fig tree was prominent because it was the most common non-evergreen tree in Palestine.
‘These things happening.’ Compare Mar 13:4. The main reference is to the destruction of Jerusalem and the Temple, but includes the other aspects which Jesus has mentioned. It necessarily excludes what is directly connected with His coming for they are to point to that.
‘Near, even at the doors.’ Once ‘these things’ were fulfilled nothing would remain to prevent His coming, thus expectancy must increase. It will be as though He were at the very doors. The purpose of these signs was to remind them that He would come. But it is important to note that He did not mean that they were necessarily to see it as soon, only as imminent, with nothing further needed before He comes, for He stated quite firmly that He did not in fact know the time of His coming, which was known to the Father alone (Mar 13:32). The statement that He did not know when His coming would occur was so startling that it was clearly intended to indicate that the actual time of His coming was not necessarily included within ‘these things’ which must happen within a generation. Nothing could be more clear than ‘I do not know’. The idea of being ‘at the door’ occurs in Rev 3:20 where it indicates a continuing process of unknown length resulting in continuous response from His true people.
Fuente: Commentary Series on the Bible by Peter Pett
Certainty and Uncertainty (13:28-32).
Jesus now points to what is certain and what is uncertain. Certain is the fulfilling of all that He has described in Mar 13:2-23 during that generation, uncertain is the time of all that is directly connected with His coming. They must therefore ever be on the alert, confident of the fulfilment of His final purposes, and of the words that He has spoken.
Analysis.
a
b “Even so you also, when you see these things happening, know that He is near, even at the doors” (Mar 13:28-29).
b “Truly I say to you, this generation will not pass away until all these things are accomplished. Heaven and earth will pass away, but my words will not pass away” (Mar 13:30-31).
a “But of that day or that hour no one knows, not even the angels of heaven, nor the Son, but the Father” (Mar 13:32).
Note that in ‘a’ summer is seen to be near, but in the parallel no one but the Father knows the day or the hour when summer will come (compare 2Pe 3:8-9). In ‘b’ they will see ‘these things’ (the signs of summer) happening, for in the parallel they will happen within a generation, and are as certain as creation.
Fuente: Commentary Series on the Bible by Peter Pett
The Disciples Are To Watch For His Coming (13:28-37).
Jesus now stressed the inevitability of ‘these things’ that He has described as needing to happen before His return, and that they must thus observe these things as they occur, live in the light of His coming and be ready for His return, for all, apart from what is directly connected with His coming (the time of which He does not know), will occur within that generation.
Analysis.
a
b “Truly I say to you, this generation will not pass away until all these things are accomplished. Heaven and earth will pass away, but My words will not pass away” (Mar 13:30-31).
c “But of that day or that hour no one knows, not even the angels of heaven, nor the Son, but the Father” (Mar 13:32).
b “Take heed, watch and pray. For you do not know when the time is. It is as when a man, temporarily living in another country, having left his house and given authority to his servants, to each one his work, also commanded the porter to watch” (Mar 13:33-34).
a “Watch therefore for you do not know when the lord of the house comes, whether at twilight, or at midnight, or at cockcrowing, or in the morning, lest coming suddenly he find you sleeping. And what I say to you I say to all, watch” (Mar 13:35-37).
Note that in ‘a’ the occurrence of what is described in Mar 13:4-23 (‘these things’) is to be observed so that they will know when He is ‘at the doors’, and in the parallel they are to watch for His coming at whatever time it occurs whether it be sooner or later. In ‘b’ ‘these things’, including especially the destruction of the Temple (Mar 13:2; Mar 13:4), will occur within that generation, for they are based on His words which are more sure than the continuance of heaven and earth, and in the parallel they are therefore to watch and pray in His absence while He is gone from them, observing all that happens. Centrally in ‘c’ no one, apart from the Father, knows when that time will be, not even at this time Himself.
Fuente: Commentary Series on the Bible by Peter Pett
The parable of the fig-tree:
v. 28. Now learn a parable of the fig-tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near;
v. 29. so ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.
v. 30. Verily I say unto you that this generation shall not pass till all these things be done.
v. 31. Heaven and earth shall pass away; but My words shall not pass away. In the matter of the proper state of preparedness against the coming of the Lord the fig-tree is used to teach a lesson. When its branch becomes soft and full of sap, and when its leaves come forth, then men have a sure indication that the entire tree has been influenced by the growing warmth; they know that summer-time is near. And the same degree of watching and drawing conclusions is necessary where the disciples of Christ of all times are concerned. The signs, general and special, which the Lord gave the apostles of the near approach of Jerusalem’s doom, ought always to be in their memory, and they ought to heed their first warning. Even so the signs, general and particular, that herald the coming of the last day, are clearly given in the Word of God by Christ Himself. There will be no excuse for not knowing about, the coming of the Judgment and preparing for its advent. And the Lord adds another sign: Verily I say to you that this generation will not pass away till all this come to pass. He meant to say, either that some of the people living at the time of this prophecy would be witnesses of the great judgment which would come upon Jerusalem; or, what is more likely, He referred to the race of the Jews. This people, the nation that had rejected Him, should not cease to be a distinct race of people, separate from all the rest, until Christ’s coming in glory would take place! They should remain as a standing testimony and proof of the truthfulness of Christ’s words. For, as He says with great emphasis, heaven and earth shall pass away, their physical contents and elements will be destroyed in the fire of that last day, but His words shall not pass away. Amidst the ruin of worlds and the destruction of the heavens His eternal Word will stand unchanged as He. Himself, for it belongs to His essence, it is eternal.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mar 13:28-32 . See on Mat 24:32-36 . Comp. Luk 21:29-33 .
] prefixed with emphasis (see the critical remarks) as the subject that serves for the comparison: When of it the branch shall have already become tender, so that thus its development has already so far advanced. The singular , the shoot , belongs to the concrete representation.
] is an image of the Messianic period also in the Test. XII. Patr. p. 725.
Mar 13:30 . ] i.e. the present generation , which with means throughout in the N. T., Mat 11:16 ; Mat 12:41-42 ; Mat 12:45 ; Mat 23:36 ; Mar 8:12-13 ; Luk 7:31 ; Luk 11:29-32 ; Luk 11:50-51 . Comp. Heb 3:10 (Lachmann). Nevertheless, and although Jesus has just (Mar 13:29 ) presupposed of the disciples in general, that they would live to see the Parousia an assumption which, moreover, underlies the exhortations of Mar 13:33 ff. although, too, the context does not present the slightest trace of a reference to the Jewish people , there has been an endeavour very recently to uphold this reference; see especially Dorner, p. 75 ff. The word never means people , [157] but may in the signification race, progenies , receive possibly by virtue of the connection the approximate sense of people , which, however, is not the case here. See, moreover, on Mat 24:34 .
] Observe the climax: the angels , the Son , the Father . Jesus thus confesses in the most unequivocal words that the day and hour of His Parousia are unknown [158] to Himself, to Him the Son of God (see subsequently ), a confession of non-omniscience, which cannot surprise us (comp. Act 1:7 ) when we consider the human limitation (comp. Luk 2:52 ) into which the Son of God had entered (comp. on Mar 10:18 ), a confession, nevertheless, which has elicited from the antipathy to Arianism some strange devices to evade it, as when Athanasius and other Fathers (in Suicer, Thes. II. p. 163 f.) gave it as their judgment that Jesus meant the not-knowing of His human nature only (Gregor. Epist. 8:42: “ in natura quidem humanitatis novit diem et horam, non ex natura humanitatis novit”); while Augustine, de Genesi c. Manich. 22, de Trinit. i. 12, and others were of opinion that He did not know it for His disciples , in so far as He had not been commissioned by God to reveal it unto them. See in later times, especially Wetstein. Similarly Victor Antiochenus also and Theophylact suggest that He desired, as a wise Teacher, to keep it concealed from the disciples, although He was aware of it. Lange, L. J. II. 3, p. 1280, invents the view that He willed not to know it (in contrast with the sinful wish to know on the part of the disciples), for there was no call in the horizon of His life for His reflecting on that day. So, in his view, it was likewise with the angels in heaven. The Lutheran orthodoxy asserts that He was omniscient, but that He had not everything in promptu . [159] See Calovius. Ambrosius, de fide , v. 8, cut the knot, and declared that was an interpolation of the Arians. Nevertheless it is contained implicite also in the of Matthew, even although it may not have stood originally in the collection of Logia, but rather is to be attributed to the love of details in Mark, whose dependence not on our Matthew (Baur, Markusev. p. 102, comp. his neut. Theol. p. 102), but on the apostle’s collection of Logia, may be recognised in this more precise explanation.
[157] The signification “people” is rightly not given either by Spitzner on Homer, Il. Exc. ix. 2, or in Stephani Thes. , ed. Hase, II. p. 559 f.; in the latter there are specified (1) genus , progenies; (2) generatio , genitura; (3) aetas , seculum. Comp. Becker, Anecd. p. 231, 11; also Ellendt, Lex. Soph. I. p. 353.
[158] Matthew has not ; according to Kstlin, Holtzmann, and others, he is held to have omitted it on account of its dogmatic difficulty. But this is to carry back the scruples of later prepossession into the apostolic age. Zeller (in Hilgenfeld’s Zeitschr. 1865, p. 308 ff.) finds in the words, because they attribute to Christ a nature exalted above the angels, an indication that our Mark was not written until the first half of the second century; but his view is founded on erroneous assumptions with respect to the origin of the Epistles to the Colossians, Ephesians, and Philippians, and of the fourth Gospel. Moreover, Paul places Christ above the angels in other passages (Rom 8:38 ; 2Th 1:7 ), and even as early as in the history of the temptation they minister to Him. Zeller believes that he gathers the like conclusion in respect of the date of the composition of our Gospel (and of that of Luke also), but under analogous incorrect combinations, from the fact that Mark (and Luke) attaches so studious importance to the narratives of the expulsion of demons.
[159] See, on the other hand, Thomasius, Chr. Pers. u. Werk. II. p. 156 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(28) Now learn a parable of the fig tree: When her branch is yet tender, and putteth forth leaves, ye know that summer is near: (29) So, ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. (30) Verily I say unto you, That this generation shall not pass till all these things be done. (31) Heaven and earth shall pass away: but my words shall not pass away. (32) But of that day and that hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father.
This passage hath been noticed before. Mat 24:36 . to which I therefore refer. I only detain the Reader to remark in addition to what was there observed, that when the LORD Jesus in this verse speaks of the ignorance of the day and hour of those visitations, the words have not the smallest connection, as some have supposed, with the day of future judgment: but is wholly in reference to this destruction of Jerusalem. And concerning this event, those who lived to see it, and were involved in it, and survived it; could form no exact calculation we are told, by their historian, when it began, and when it ended; the miseries were so great and incalculable!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:
Ver. 28. Now learn a parable of the fig tree ] We should not rest content with a natural use of the creatures, as brutes do, but pick some spiritual matter out of every sensible object. Thus Reverend Master Deering, when the sun shone on his face now lying on his death bed, fell into a sweet meditation of the glory of God and his approaching joy. (Dr Hall’s Art of Divine Meditation.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] , emphatic, when her branch conveying an a fortiori in the application. If in so humble an example as the fig-tree you discern the nearness of a season, much rather should you in these sure and awful signs discern the approach of the end.
Fuente: Henry Alford’s Greek Testament
Mar 13:28 . Parable of the fig tree, as in Mt. : this verb without accent might either be present subjunctive active of = = it putteth forth its leaves; or 2nd aorist subjunctive intransitive = , from , later form of 2nd aorist indicative instead of = the leaves shoot out. The former is preferred by most commentators.
Fuente: The Expositors Greek Testament by Robertson
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.
SPECIAL TOPIC: FATHER
“‘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 a, K, L, W. It is included in most translations because it does occur in manuscripts , 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).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
a parable = the parable. See Mat 24:32.
of = from. Greek. apo. App-104. Not the same word as in verses: Mar 13:13, Mar 13:13, Mar 13:32.
branch. Greek klados. See note on Mar 11:8.
is yet = shall have already become; as in Mat 24:32
leaves = its leaves.
know = get to know. Greek. ginosko. App-132.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] , emphatic, when her branch conveying an a fortiori in the application. If in so humble an example as the fig-tree you discern the nearness of a season, much rather should you in these sure and awful signs discern the approach of the end.
Fuente: The Greek Testament
Mar 13:28-31
7. PARABLE OF THE FIG TREE
Mar 13:28-31
(Mat 14:32-35; Luk 21:29-33)
28 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh;– [He presents the facts that when the fig trees put forth their buds or shoots we know summer is drawing nigh, since these are the results and harbingers of the approaching summer.] It puts forth its leaves usually in April.
29 even so ye also, when ye see these things coming to pass, know ye that he is nigh, even at the doors.–[Just as the buds are taken as the signs and forerunners of approaching summer, even so they should understand that these signs foretold the coming destruction of Jerusalem and the dispersion of the Jewish people, and “that the kingdom of God is nigh.” It is difficult to fix the definite meaning of this sentence. The destruction of the Jewish kingdom was the precedent of the introduction of the reign of Christ. The final destruction of the rebellious nations of the earth will be the harbinger of the final reign of Jesus Christ.]
30 Verily I say unto you, This generation shall not pass away, until all these things be accomplished.–[“This generation” likely refers to those then living on the earth. Jerusalem should be destroyed, and the nation destroyed during the life of many then living. This language was spoken three days before his death, is adjudged to be A.D. 30. The destruction of Jerusalem is sure. Jerusalem was destroyed by the Romans A.D. 70. “After having been the scene of horrors without example during a memorable siege, it was in A.D. 70 captured by the Romans, who razed the city and temple to the ground, leaving only three of the towers and a part of the western wall to show how strong a place the Roman armies had overthrown.” (McClintock and Strong’s Encyclopedia)]
31 Heaven and earth shall pass away: but my words shall not pass away.–[The meaning of which is that heaven and earth shall pass away before my words shall pass away and fail. It was a strong form of affirming the certainty of the fulfillment of his predictions. He did not affirm the heavens and the earth should not pass away. They were to give place to a new heaven and a new earth, as foretold in this type. Mar 13:24-31 seems to refer to both the destruction of Jerusalem and the final winding up of the present condition of affairs. The destruction of Jerusalem is used as a picture or type of the final end hence what applies to one will, to a greater or less degree, apply to the others. Read the corresponding accounts of the same things (Matthew 24; Luke 21), and this seems evident.
Fuente: Old and New Testaments Restoration Commentary
Mat 24:32, Mat 24:33, Luk 21:29-31
Fuente: The Treasury of Scripture Knowledge
8
Jesus interrupts his main subject to make an illustration. People judge the nearness of summer by the appearance of the fig tree.
Fuente: Combined Bible Commentary
Mar 13:28-31. See on Mat 24:32-35; almost word for word the same. Comp, also, Luk 21:29-33, where the form is different, but the thought precisely identical.
Fuente: A Popular Commentary on the New Testament
Here our blessed Saviour declares two things with reference to his coming.
1. The certainty of the thing itself.
2. The uncertainty of the time. The certainty of his coming he sets forth by tihs similitude of the fig-tree, whose beginning to bud declares the summer at hand.
Thus our Saviour tells them, that when they should see the forementioned signs, they might conclude the destruction of their city and temple to be nigh at hand; and accordingly, some then living did see these predictions fulfilled.
Observe, 2. The uncertainty as to the precise time when this judgment should come; no angels in heaven, nor creature upon earth, could determine the time; only the glorious persons in the godhead, the Father, Son, and Holy Ghost.
Learn hence, That all things are not revealed to the angels themselves; but such things only as it concerns them to know, and the time of the day of judgment is kept by God as a secret to himself; we are not to know the hour, to the intent we may be upon our watch every hour; Christ himself did not know it as a man, but as God only. The knowledge and revelation of this, was no part of Christ’s prophetic office! it being one of those times and seasons which the Father has put in his own power, Act 1:7. Consider Christ as God, or the second person in the Trinity, and to affirm that there is anything which he does not know, is blasphemy; but consider him as the Messias, and to say there were some things which Christ, as such, did not know, is not blasphemy. For though Christ as God was equal with the Father, yet as Messias, or God-man, he was inferior to the Father, his servant, or messenger, and could do nothing of himself, and did not know all things.
Fuente: Expository Notes with Practical Observations on the New Testament
28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: 29 So ye in like manner, when ye shall see these things come to pass know that it is nigh, even at the doors. 30 Verily I say unto you, that this generation shall not pass, till all these things be done.
Gill holds that it was the Lord’s own generation. “Not the generation of men, in general, or Jews in particular, nor of Christians; but that present generation of men, they should not all go off the stage of life,”
THE GREAT APPLICATION
I have mentioned an overlay that I used years ago to encourage believers to consider how they use their spare time. The overlay showed a man reclined in a recliner watching a ballgame on television on his way up in the rapture. Now we all know that our furniture and television will not be going up with us but it illustrates the idea that when the Lord comes how do you want Him to find you, working for Him or enjoying self. This is a question all of us ought to consideras we go about our daily lives. When He comes how will we be serving Him or ourselves? Will we find egg on our face or joy on His?
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
6. The time of Jesus’ return 13:28-32 (cf. Matthew 24:32-41; Luke 21:29-33)
Jesus began this discourse with exhortation (Mar 13:4-13), and He ended it the same way (Mar 13:28-37).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The parable of the fig tree appears in all the synoptic versions of the Olivet Discourse. Jesus had previously used a fig tree to illustrate the generation of Israelites that failed to believe in Him at His first advent (Mar 11:14). Here He used it to illustrate the fact that perceptive people can anticipate coming events by the signs that precede those events. Persecution (Mar 13:9-13) culminating in the Tribulation (Mar 13:14-25) pointed to the commencement of Jesus’ kingdom (Mar 13:26-27; cf. Luk 21:31).