Exegetical and Hermeneutical Commentary of Mark 13:33
Take ye heed, watch and pray: for ye know not when the time is.
33. Take ye heed, watch and pray ] “Se ze, wake ze, and preie ze,” Wyclif The word rendered “watch” only occurs 4 times in the New Testament: (1) here; (2) in the parallel, Luk 21:36; (3) Eph 6:18, “Praying always and watching thereunto with all perseverance;” (4)Heb 13:17, “Obey them that have the rule over you, for they watch for your souls.” It denotes (1) to be sleepless, (2) to be vigilant.
Fuente: The Cambridge Bible for Schools and Colleges
33. Take ye heed, watch and pray;for ye know not when the time is.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Take ye heed, watch and pray,…. This seems to be the principal reason why the day and hour of Jerusalem’s destruction, though known by the Father, were not made known to any man, neither to the angels, nor by them; nor to the son of man in the days of his flesh, nor by him when on earth; that his people might be upon their guard, against false Christs, and prophets, and their deception; and watch unto prayer, and in it, lest they fell into temptation, and that day should come upon them unawares:
for ye know not when the time is; the exact and precise time: for though the people of God had notice of it, and were sensible it was at hand, and did make their escape out of Jerusalem; yet they knew not the exact time, but that it might be sooner or later; and the unbelieving Jews were blinded, and in the dark about it to the very last; [See comments on Mt 24:42].
Fuente: John Gill’s Exposition of the Entire Bible
Watch [] . The word is derived from ajgreuw, to hunt, and upnov, sleep. The picture is of one in pursuit of sleep, and therefore wakeful, restless. Wyc. ‘s rendering of the whole passage is striking : See! wake ye and pray ye!
Fuente: Vincent’s Word Studies in the New Testament
1) “Take ye heed,” (blepete) “You all watch,” watch, beware, or take heed, be cautious about the way you live, walk, and talk, Eph 5:15-18.
2) “Watch and pray:- (agrupneite) “You all be wakeful,” watching and praying as sentinel-soldiers who guard their country’s property and people; Watch as good servants and stewards of God, as those who must account for life’s conduct, trust in things committed to you, Mat 24:40-41, that none be cut asunder, apart from the Lord’s own, who look for Him, left through the tribulation era, with the Jewish hypocrites in their final judgement of earth, Luk 22:34-36; Mat 25:1-13.
3) “For ye know not when the time is.” (ouk oidate gar pote ho kairos estin) “Because you do not now perceive at what time the season, era, or time period is,” Yet be awake, alert, prayerful, and watchful, that when it approaches you may be among the “wise” who understand, Dan 12:10; and among the children of Light,” on whom that day is not to come unaware, 1Th 5:1-6, as followers of the churches of the Lord, to whom Paul wrote, 1Th 2:14; 1Th 4:13-18; Mat 5:15-16.
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXEGETICAL NOTES
Mar. 13:35. Watch ye.Be ye wakeful.A military image. Dont be caught napping at your post. Same word in Mar. 13:37. At even, etc.The Roman divisions of the night. The four watches, of three hours each, began at sunset and ended at sunrise.
MAIN HOMILETICS OF THE PARAGRAPH.Mar. 13:33-37
The command to watch.In this brief parable the Church is compared to a great mansion, with many offices, duties, servantsa vast, complex, interior ministry, every function of which must be diligently discharged if the house is to be kept in order and the household are to live in comfort and peace.
I. The authority which the departing Master confers on all His servants.We know that in a household where the father and master is served from love and not from fear, when he goes away for a time, the children and servants, if they are faithful, bestir themselves to shew that they are not unworthy of the trust he reposes in them. A pulse of quickened affection and activity spreads from heart to heart. A new and invigorating sense of responsibility stimulates them to a more steadfast and earnest discharge of duty. If our ruling motive and inspiration be love to Christ, we shall not dream of saying of any work which needs to be done, This is no business of mine, or I am not bound to do that; we shall be eager to do whatever we can for the general good. No task will be too mean for us, no detail too petty or trivial.
II. Besides this general authority, common to all, we have each of us a special task to do for Him and for the family named after Him. To each one his own work, i.e. the work he is specially fitted or called to do. And, indeed, the forms of service are so many, and the call for service so imperative, that no one need lack suitable employment if only he is bent on finding it. None is so weak or so poor in endowment but that he may do a little good, if only he be of a willing mind. In the Household of Faith, as in the world, there are many forms of service, many ways of gaining spiritual food and strength and skill; and there are many servants in it who do not feel that their gifts fit them for one kind of labour more than for another; some doubt whether they have any gifts, any calling, worthy of the name. But if necessity is laid upon them, what will they do? Naturally they will try this kind of work and that, till they find a work which they can do, and perhaps a work they can like as well as do; or they will take up the work that comes first to hand, and gradually make themselves fit for it by doing it. What we chiefly want, if at least we are doing little or nothing for Him, is more love, and of that kind of love which will make us feel that we must do something for Him who has done so much for us. As we get more love we shall do more work, and settle down into our proper vocation.
III. To work we must add watchfulness.The porter is to look for his lords return; but so are all the servants: i.e. they are to expect it, to be ready for it, to desire it. We are not to be as drudges who have no pleasure in their work, nor as hirelings who care only for their wages. Our labour is to be bright with hope, with the hope of a great happiness to come, and that may come at any moment. The Lord is always coming to those who look for His appearing. We see His advent on a large scale in every crisis of the great human story. In revolution, in reformations, when the thoughts of mens hearts are revealed, when they are summoned to accept new forms of truth or to enter on new spheres of duty, we know that Christ has come once more to try their works, to see whether they have been faithful to Him and are ready to greet Him with love and joy. And in like manner, though not so obviously, He comes to us in the crises of our individual history, when one page of our life is closed and a new page is opened. For each one of us there is an advent of Christ as often as new and larger views of truth are presented to us, or we are called to leave a familiar round of duty and to take up new duties and more laborious. If we are so absorbed in the mere routine of our previous service, or so attached to old forms of truth and labour, that we have no eye for new aspects of truth, and no ear for the call to new labours, we miss another happy chance; we are like servants who, stolidly plodding through a familiar drudgery, do not hear when the Master stands at the door and knocks, and are even flurried and vexed should He bid them do what they have never done before. But if, while going resolutely and happily about our accustomed tasks, we look alertly and hopefully for the joy of Christs return; if, because we know so little, we expect Him to teach us new truths; if, because our service is so imperfect, we expect to be called to new and better modes of serving Him, we are like servants who, living daily in hope of the Masters return, catch the first signal of His approach, hurry out to welcome Him, and are rewarded for their watchful diligence by having greater authority committed to them, and ministries which bring them nearer to His person. And all these advents of Christ, in new truths and new duties, are but preludes of that great personal advent for which we look none the less earnestly because we know neither its day nor its hour. We know that He who once came and dwelt among us in great humility will come again, in the glory of the Father, to complete the work He then beganto finish our redemption, to reward every act of kindness as though it had been done to Him. And therefore we are watchful, and strengthen the things which are ready to die, not suffering any grace to perish out of our hearts in this worlds unkindly weather, but guarding and cherishing it for the summer of eternity; nor permitting any good enterprise to fail for lack of help, but breathing into it the life of our help till happier times arrive.S. Cox, D.D.
OUTLINES AND COMMENTS ON THE VERSES
Mar. 13:33-36. The duty of watchfulness enforced.
I. The duty inculcated.Watchfulness and prayer are often united in the Holy Scriptures as duties of the first importance. In themselves they are different; but in their exercise they are inseparable: neither would be of any avail without the other: prayer without watchfulness would be hypocritical; and watchfulness without prayer presumptuous.
1. What we should watch and pray against. Here we must include everything which has a tendency to lull us asleep. We see how intent men are on all the things of time and sense: the lust of the flesh, the lust of the eye, and the pride of life so occupy them that they find no time nor inclination for spiritual concerns.
2. What we should watch and pray for. To be found ready, at whatever moment our Lord shall call for us, should be the one object of our ambition.
II. The considerations with which it is enforced.
1. The uncertainty of the time when our Lord shall call us. There is not a moment of our lives when we may sit down secure.
2. The awfulness of being found in a sleeping state. It will be to no purpose to plead that we were not engaged in any wicked projects. We were slothful servants, and therefore are justly regarded as wicked.
III. Our Lords concluding admonition, What I say unto you I say unto all, Watch, will lead us to address some different descriptions of persons.
1. The old. Is so much of your time gone, and will you not improve the remainder?
2. The young. What security have you against death, that you should delay so necessary a work?
3. The afflicted. God sends your afflictions on purpose to awaken you from your slumbers, and to stir you up to heavenly pursuits. What an aggravation will it be of your guilt if these dispensations pass away unimproved!
4. The backslidden. What an awful thing is it that, instead of having advanced in the Divine life, you have lost in a good measure the life which you once had! Attend to Gods admonition to the Church of Sardis, lest He execute upon you the judgment that He threatened to inflict on them (Rev. 3:2-3).
5. The more steadfast Christian. Experience proves that the exhortation to watch is not less necessary for you than for others. How many who are on the whole pious grieve, by their unwatchfulness, their Divine Master.C. Simeon.
Mar. 13:33. Watch and pray.Two duties.
1. The activity of the eye earthward.
2. The emotion of the heart Godward. Watchfulness is like the hands of the clock that point; prayer is the weight that keeps the machinery in motion.T. J. Judkin.
Mar. 13:34. Fidelity and watchfulness.The whole which our Blessed Master, when He ascended into heaven, recommended to the care of His servants, consisted in fidelity and watchfulness: fidelity, in doing everything well which is to be done in His house, in the heart, in the Church, according to the full extent of their duty; watchfulness, in suffering no stranger nor enemy to enter by the senses, which are the gates of the soul, in permitting nothing which belongs to the Master to go out without His orders, and in carefully observing all commerce and correspondence which the heart may have abroad in the world, to the prejudice of the Masters service.P. Quesnel.
Every man the porter of his own heart.It is the business of each one of us to stop, by Gods help, evil thoughts from coming in and good aspirations from going out. We must watch and pray that we enter not into temptation.
Mar. 13:36. Remissness and negligence, as well as the greater sins, are often the occasion of our being surprised by death. A porter asleep exposes the house to be robbed, and well deserves to be punished. A Christian whose faith is not watchful exposes his own heart to the enemy of his salvation, and to those who are continually watching, in order to steal away all the valuable things which God has laid up there, as in His own house.Ibid.
Mar. 13:37. Reasons for watchfulness.
1. Because you are liable to drowsiness and slumber.
2. Because means are constantly being used to seduce you from the ways of saving peace.
3. Because you have given yourselves up as soldiers of the Cross.
4. Because you have many duties to perform.
5. Because you know not when the Master will come to demand an account.
Watch.
1. To prevent evil.
2. To further good.
Watching for Christ.He watches for Christ who has a sensitive, eager, apprehensive mind; who is awake, alive, quick-sighted, zealous in seeking and honouring Him; who looks out for Him in all that happens; and who would not be surprised, who would not be overagitated or overwhelmed, if he found that He was coming at once.J. H. Newman, D.D.
ILLUSTRATIONS TO CHAPTER 13
Mar. 13:33. Watch and pray.The sentinel picketed to watch the enemy does his duty by giving the alarm if the enemy approaches, not by advancing single-handed to the conflict. So the duty of a Christian, watchfully discerning the approach of temptation, is to convey the case to God. It is foolhardiness to adventure into the combat unsent and unprovided for.
Watchfulness and prayer.I often recall, says an old sailor, my first night at sea. A storm had come up, and we had put back under a point of land which broke the wind a little, but still the sea had a rake on us, and we were in danger of drifting. I was on the anchor watch, and it was my duty to give warning in case the ship should drag her anchor. It was a long night to me. I was very anxious whether I should know if the ship really did drift. How could I tell? I found that, going forward and placing my hand on the chain, I could tell by the feeling of it whether the anchor was dragging or not; and how often that night I went forward and placed my hand on that chain! And very often since then I have wondered whether I am drifting away from God, and then I go away and pray. Sometimes during that long stormy night I would be startled by a rumbling sound, and I would put my hand on the chain, and find it was not the anchor dragging, but only the chain grating against the rocks on the bottom. The anchor was still firm. And sometimes now, in temptation and trial, I become afraid, and upon praying I find that away down deep in my heart I do love God, and my hope is in His salvation. And I want just to say a word to my fellow-Christians: Keep an anchor watch, lest before you are aware you may be upon the rocks.
Mar. 13:34. Work for all.Let us be thankful that there is a growing and more universal recognition of the Bible teaching, that each individual believer has some apportioned work in the Church of God, some appropriate niche assigned him to fill in Gods sanctuary. Just as it was of old in the Jewish Temple, extending from its outer gates and outer courts, to the rites of the Most Holy Place. Some were engaged in hewing fir and cedar logs for altar fuel: others disposing of the ashes of the sacrifices in the great conduits leading to the Kedron: some ministering as sacrificial priests; others occupied in ceremonial lustrations: some, more honoured, in bringing the golden bowl from Siloam at the Feast of Tabernacles. Here are the silver trumpeters who wake up the city at early morn to the duties of a new day, or at similar stated intervals proclaim the appearance of the new moon. Here are the sons of Korah mingling their voices with kinnor and cymbal-tones, chanting psalm and Hallel. Here the sympathetic and beneficent among the worshipping throng are seen as they retire, aiding with alms and deeds the cripples laid at the Gate Beautiful. Here are the aged Annas and Simeons coming in to wait for the salvation of Israel; or to present once more their lowly tribute-offering, and sing their nunc dimittis. Here are the children of the Temple twisting wreaths of olive, myrtle, and palm, to greet their Lord with glad hosannas. This daily acted parable of the old Temple dispensation needs no further interpretation. The Great Master gives it in His own laconic words: To every man his work.J. R. Macduff, D.D.
The joy of working for Christ.A beautiful incident in reference to Mr. Townsend is mentioned in the Life of John Campbell. Finding him on Tuesday morning, shortly before his last illness, leaning on the balustrade of the staircase that led to the committee-room of the Tract Society, and scarcely able to breathe, I remarked, Mr. Townsend, is this you? Why should you come in this state of body to our meetings? You have now attended them for a long time, and you should leave the work to younger men. The reply of Mr. Townsend was worthy of his character. Looking at his friend with a countenance brightened and elevated by the thoughts that were struggling for utterance, his words were, Oh! Johnny, Johnny, man, it is hard to give up working in the service of such a Master!
This life the time for work.Are you not wearying for the heavenly rest? said Whitefield to an old minister. No, certainly not! he replied. Why not? was the surprised rejoinder. Why, my good brother, said the aged saint, if you were to send your servant into the fields to do a certain portion of work for you, and promised to give him rest and refreshment in the evening, what would you say if you found him languid and discontented in the middle of the day, and murmuring, Would to God it were evening? Would you not bid him be up and doing, and finish his work, and then go home and enjoy the promised rest? Just so does God require of you and me that, instead of looking for Saturday night, we do our days work in the day.
The importance of vigilance.The duty entrusted to the porter is of great importance. His negligence lays the house open to every intruder. If the sentinel falls asleep at his post, the whole army may be surprised and cut off. If the man stationed at the gate is unfaithful, the fortress may be taken without assault, and the whole garrison put to the sword. A man ignorant of the management of a ship, when he sees all hands busily at work, some climbing the mast, others hoisting the sails, and others plying at the pump, will be apt to look on the pilot as a lazy supernumerary who spends his time in gazing idly at the stars, and amusing himself with turning a piece of timber from side to side, not aware that this mans services are of all others the most essential to the progress of the vessel on her way, and to the safety of all who are on board. In like manner, though there are Christian graces and duties which are of greater dignity, vigilance is of the greatest utility.
Each at his post.An Arctic explorer found, floating helplessly about among the icebergs of that cold, lonely country, a ship. Going on board, he found that the captain was frozen, and sat dead at his log-book, while the helmsman stood at his post, and the men on watch still on duty, but cold in death. What happiness will it be when our Lord comes to know we have done our duty, and can welcome our Saviour as He bids us come up higher!
Mar. 13:35-37. On the watch.How many striking pictures this word brings before us! We may think of the old times when the first colonists settled in North America, when they had planted their log-wood cabin in the little clearing, but knew that the dark woods beyond might at any moment hide the fierce Red Indian. Dreading the treachery of the savage, how often the anxious settler would listen at night for any sound of danger, how carefully would he scan the shadowy edge of the forest! The loaded rifle is kept at hand, the faithful dog unchained. He is perpetually on the alert, watchful against the unseen but stealthy foe. Or the word suggests the watchfulness of a mother over a sick infant: how unweariedly she hangs over the cradle, how quickly she rises at the slightest sound! Or we may illustrate the word by the mariner who paces to and fro looking forth over the sea, lest his vessel should run upon some half-hidden and jagged rock; or the fishermans wife placing her little taper in the window as she counts the number of the returning boats.
In daily life how important is watchfulness! A sailing yacht was cruising about the entrance of the English Channel. It was night, but a night clear from mist and fog, when the crew saw a huge steamship approaching. She came on straight in their direction; but as their yacht had lights hung out they felt no alarm, though the yacht could not get out of the way. But still closer and closer came the great steamer. In terror those on the yacht raised their voices and shouted with all their power. There was evidently no watch kept on the bow of the large vessel. Secure in her own strength, she swept onwards, and the crew of the little pleasure-boat foresaw that instant death was imminent; the monster ship would crush them down and pass over them and leave no trace behind. But at the very last moment, by Gods mercy, she changed her course slightly, and passed close alongside instead of over them, and they could note by the many lights in the cabins how merriment and occupations had caused a want of watchfulness which nearly destroyed a number of their fellow-men!Dr. Hardman.
Watchfulness constantly needed.No number of false alarms cancels the duty of watchfulness. In the town of Amycl, in Italy, false reports of the approach of the enemy had been so often spread that a law was passed forbidding any one to pay attention to them. In consequence of this, when the attack was really imminent, no one felt at liberty to heed the warning that was given, and the city was taken. From this circumstance the epithet of Tacit (silent) was given to Amycl.
Watchfulnesshow important to the soldier! In the Middle Ages a town, strongly fortified, had often resisted siege or capture, but one day the gate was thrown open to receive a train of waggons loaded with hay and corn. One of them, accidentally as it seemed, for some trifling cause, stopped under the arch of the gateway. The soldiers on guard observed nothing suspicious in the occurrence, nor marked that the waggon had so stopped that neither could the gate be closed nor the portcullis lowered. A moment afterwards the loads of hay were cast aside, and bands of armed men leapt out from their concealment beneath! And thus the city was captured for lack of watchfulness.
A Christian asleep.The devil held a great anniversary, at which his angels and ministers were called together to report the result of their several missions. I let loose the wild beasts of the desert, said one, on a caravan of Christians, and their bones are now bleaching on the sands. What of that? said the arch-fiend; their souls are all saved. I drove the east wind, said another, against a ship freighted with Christians, and they were drowned every one. What of that? replied he again; their souls were all saved. Then stood up a third, and he said, For ten years I tried to get a single Christian asleep, and at last I succeeded, and left him so. Then the devil shouted, and the night stars of hell sang for joy.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(33) Take ye heed.Note once more the characteristic iteration of the warning. It would almost seem, from the very different conclusions of the discourse in the three Gospels, as if they had been based up to this point on a common document which then stopped and left them to a greater divergency of memory or tradition. The omission of St. Matthews reference to the history of Noah is, perhaps, characteristic of St. Marks as a Gentile Gospel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“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. 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.”
This final exhortation seems at first to contradict what has gone before. But it is not so. It is a warning to be ready. The servants are not to gather at the door, they are to carry on with their work. It is the porter who must watch, for that is his job. It is all very practical.
But the man had gone to another country. Clearly certain events would have to take place before he returned. It was as time passed that expectancy would increase. And so it was with the signs Jesus had given. But most of them could have been seen as fulfilled in a comparatively short time, and only those living in the vicinity of Jerusalem would be sure of the situation there. Many events would arise that might indicate that an invasion could take place shortly and swiftly, such things for example as Caligula’s determination to erect a statue of himself in the Temple. And news took some time to filter through. So there was ever reason to be in sensible readiness. This sense of imminence continually exists alongside statements that indicate delay throughout the New Testament.
‘Take heed, watch and pray.’ Men’s prayers must be in the light of His coming. As they plan and pray they must remember that the time is short. They have but a little while. And they must watch continually. If only we would take this to heart. If we measured each prayer against the fact of His coming how different would be the things we prayed for. (‘Lord at your coming, how glad I shall be, that the lamp of my life has been blazed out for Thee’). And Jesus said, ‘beware, take heed!’ Make sure you do this. Watching means ever being ready for His return and doing all that will ensure that when He does return we will be ready and not be caught out (compare Php 4:5; Heb 10:25; Jas 5:8). It does not mean simply waiting and looking. Even the porter had his job to do. And one of the main things we must do in readiness is to pray (1Pe 4:7), pray that His name may be hallowed by the fulfilling of His purposes (Eze 36:23), pray that His Kingly Rule over men might come about, and pray that His will might be done on earth as it is in Heaven.
The parable tells us that the lord has left each servant his task to do and the authority to do it. They must therefore concentrate on that task to ensure that if he returns unexpectedly they will not be caught out. The porter, as is his job, will watch. This watching does not mean just for the returning lord, it also means for anyone who may come who requires attention. He too must do his job properly.
So there is no tension between working and watching. Indeed the one who is watching will demonstrate it by the way he works. For when the lord comes they want to be found working and in readiness (Luk 12:35-36), not peeking out of the window, or dallying (1Co 7:29), or asleep.
‘Twilight – midnight – cockcrowing – morning.’ These are the four watches of a Roman night. Once the time is approaching it could happen at any time. So there must be constant readiness. But if these words apply to the parable and are taken literally it would mean that no one in the household would ever be able to sleep. It therefore rather indicates that it may be soon or there may be delay. The night may drag on. But they may be sure that if He has not returned before, the morning will come and then He will return (compare Rom 13:12). So they are to watch by being ready at all times. That is the test of the loyal worker, he always works and lives so that if the Master comes he will not be ashamed. Note how the four alternatives make clear possible delay. The whole night may have to pass before He comes. No one knows, not even He. All He knows is that it will be before the Morning.
‘And what I say to you I say to all, watch.’ The message is for all, and is to be passed on at a suitable time. For all are to watch.
Fuente: Commentary Series on the Bible by Peter Pett
Mar 13:33-37 . Comp. Mat 24:42 , Mat 24:44 ff., Mat 25:14 . By way of an energetic conclusion Mark has here a passage, which has been formed by the aggregation of several different portions belonging to this connection, and most completely preserved in Matthew from the collection of Logia on the part of tradition or of the evangelist himself into a well-adjusted, compact, and imposing unity.
Mar 13:34 . ] an anantapodoton , as at Mat 25:14 . See in loc. With the plan of the discourse was, after Mar 13:34 , to subjoin: so do I also bid you: watch! Instead of this, after , with an abandonment of the plan of sentence introduced by , there follows at once, with striking and vivid effect, the exhortation itself: , which now, just because the is forgotten, is linked on by .
] is not equivalent to (Mat 25:14 ), but: who has taken a journey . Pind. Pyth. iv. 8; Plut. Mor. p. 299 E. At the same time is not to be taken as a pluperfect , but: “ as a traveller, when he had left his house, after having given to his slaves the authority and to each one his work, gave to the doorkeeper also command, in order that he should watch .” In this we have to observe: (1) the took place after the had gone out of his house; (2) . . ., in which is also , is subordinate to the . . ., because prior to the leaving of the house; (3) .] forms one notion: a man finding himself on a journey, a traveller; comp. , Horn. Il. xvi. 263; Od. xiii. 123; . , Mat 13:45 , al.; (4) the , the authority concerned in the case, is according to the context the control over the household. This He gave to all in common; and, moreover, to every one in particular the special business which he had to execute. Fritzsche is wrong in making the participles dependent on : “homo, qui relicta domo sua et commissa servis procuratione assignatoque suo cuique penso peregre abfuit.” Against this may be urged, partly that . . would be a quite superfluous definition to , partly that . . . would need to stand before . . ., because the man first made the arrangement and then left the house.
Mar 13:35 . ] the apostles thus are here compared with the doorkeeper .
As to the four watches of the night , see on Mat 14:24 . They belong to the pictorial effect of the parable; the night -season is in keeping with the figurative , without exactly expressing “a dark and sad time” (Lange). Singularly at variance with the text as it stands, Theophylact and many others interpret it of the four ages of human life.
Mar 13:37 . The reference to one thought is not at variance with the use of the plural (see the critical remarks). See Khner, ad Xen. Anab. iii. 5. 5.
] to all who confess me.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(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 cock-crowing, or in the morning: (36) Lest coming suddenly he find you sleeping. (37) And what I say unto you, I say unto all, Watch.
The close of this chapter gives occasion to extend our LORD’s direction of watchfulness, not only to his disciples of that generation, but to the Church of GOD in all ages. It is blessed, yea, very blessed, for a child of GOD to be always on the lookout for the second coming of CHRIST; or what is to the same amount, the day of a man’s death. For though to every redeemed soul, in whose heart the work of grace hath been wrought, and being savingly converted from darkness to light, and from the power of sin and Satan to the living GOD; that soul is always in an habitual state of preparation, and always ready at a moment’s call, to go forth at the Master’s call into the world of spirits; yet it is blessed to be in an actual state, waiting, looking, longing for, and hastening to, as the Apostle speaks, for the LORD’s coming. Reader! think what a blessed privilege this is, and beg of the LORD Jesus to be so found at his coming. 2Pe 3:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
33 37. ] Peculiar to Mark, and containing the condensed matter of Mat 24:43-47 , and perhaps an allusion to the parable of the talents in Mat 25 .
The . is the door-porter, whose office it would be to look out for approaching travellers, answering especially to the ministers of the word, who are (Eze 33 ) watchmen to God’s church.
The construction of Mar 13:34 is remarkable; the participial clauses being in subordination to , and constituting part of the householder’s arrangements of departure, and the direct tense being assumed at , as signifying what took place at his very going out of the door, where the porter would be stationed: as if it had been . . ( , &c.) . . .
Fuente: Henry Alford’s Greek Testament
Mar 13:33 . : watch, be sleepless ( pr.v. and ). , etc., ye know not the time or season ( ) of the parusia . If even the Son knows not, still less His disciples; therefore let them watch.
Fuente: The Expositors Greek Testament by Robertson
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 alertfor 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. blep (Mar 13:33, cf. Gal 6:1)
2. grgore (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 , 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.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Take ye heed. Greek. blepo. App-133.
watch = lie sleepless. Not the same word as in verses: Mar 13:34, Mar 13:35, Mar 13:37.
time = season, or crisis.
Fuente: Companion Bible Notes, Appendices and Graphics
33-37.] Peculiar to Mark, and containing the condensed matter of Mat 24:43-47, and perhaps an allusion to the parable of the talents in Matthew 25.
The . is the door-porter, whose office it would be to look out for approaching travellers,-answering especially to the ministers of the word, who are (Ezekiel 33) watchmen to Gods church.
The construction of Mar 13:34 is remarkable; the participial clauses being in subordination to , and constituting part of the householders arrangements of departure, and the direct tense being assumed at , as signifying what took place at his very going out of the door, where the porter would be stationed: as if it had been . . (, &c.) …
Fuente: The Greek Testament
Mar 13:23, Mar 13:35-37, Mar 14:37, Mar 14:38, Mat 24:42-44, Mat 25:13, Mat 26:40, Mat 26:41, Luk 12:40, Luk 21:34-36, Rom 13:11, Rom 13:12, Rom 13:14, 1Co 16:13, Eph 6:18, 1Th 5:5-8, Heb 12:15, 1Pe 4:7, 1Pe 5:8, Rev 3:2, Rev 16:15
Reciprocal: Mat 25:6 – at Mar 13:37 – I say Luk 21:36 – Watch Col 4:2 – watch Heb 3:12 – Take Rev 3:3 – know
Fuente: The Treasury of Scripture Knowledge
3
If we are always watchful and living right, it will not matter when he comes, for we will be prepared to meet him with joy.
Fuente: Combined Bible Commentary
Mar 13:33. Watch, or, be awake; not the word usually thus translated. The words and pray are omitted by some ancient authorities.
For ye know not when the time is. Because of this uncertainty, be awake. See on Mat 24:42.
Fuente: A Popular Commentary on the New Testament
Our blessed Saviour takes occasion, from the foregoing doctrine of the certainty and suddenness of his coming to judgment, to enforce the duty of diligent and industrious watchfulness upon his disciples and followers; that is, to be upon their guard against all sin, and to be in an actual readiness for his appearance and approach.
Learn hence, That it is the indispensible duty, and ought to be the indefatigable endeavour, of every Christian, to stand upon his guard in a prepared readiness for Christ’s appearance, both for his coming to them, and for their going to him. There is a twofold readiness for Christ’s coming; namely, habitual and actual; an habitual readiness is a readiness of the person: when we are furnished with all the graces and virtues of a good life, when our lamps are burning, and our loins girded, our souls furnished with all the graces of God’s Holy Spirit, our lives fruitful in good works: Blessed is that servant, who, when his Lord cometh, shall be found thus watching.
Fuente: Expository Notes with Practical Observations on the New Testament
Mar 13:33-37. Take ye heed Of every thing that would unfit you for your Masters coming, that might lull you into a fatal security, and render you negligent and slothful: watch and pray Let your minds be always awake to a sense of your danger, and be on your guard against it: watch for the coming of your Lord, that it may not surprise you, and pray for that grace which is necessary to qualify you for it, by enabling you to fulfil his will in all things. For ye know not when the time is And ought to be ready every day for that which may come any day. This he illustrates in the close by a parable. The Son of man is as a man taking a far journey, &c. Being about to leave this world and go to the Father; who left his house, and gave authority to his servants, &c. Gave authority to some that were to be overseers, and work to others that were to be labourers; and commanded the porter to watch To be ready to open to him at his return; and in the mean time to take care to whom he should open his gates, not to idle vagrants, thieves, and robbers, but only to his masters friends and servants. Thus our Lord Jesus, when he ascended on high, left something to all his servants to do, expecting they should all serve his cause in his absence, and be ready to receive him at his return. All are appointed to work, and some are authorized to rule. See notes on Mat 24:42-51. Watch ye therefore The advice is repeated and pressed upon them, because of its unspeakable importance, as it is also upon us. For ye know not when the master of the house cometh The builder, head, and ruler of his house, the church; the Son, presiding over his own house, or family, Heb 3:6 : Ye know not when he will come to take account of his servants, and of their work, and of the improvement they have made; at even or at midnight, &c. , evening, answers to the first watch of the night, which began at sun-setting and ended at nine: , or midnight, answers to the second watch, which ended at twelve: , or the cock-crowing, answers to the third watch, which ended at three in the morning: , or the morning, answers to the fourth watch, which ended at six. As if he had said, Early and late, hold yourselves in a prepared state; lest, coming suddenly, he find you sleeping In a state of lukewarmness and sloth. Observe, reader! 1st, This is applicable to his coming to each of us in particular at death, as well as to his coming to us all in general at the final 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. 2d, 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 Lords coming; ready to say, He will not come, and so being unprepared to meet him. 3d, His coming will indeed be a sudden coming; 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. It is therefore, 4th, the indispensable duty of all Christs disciples to watch, to be awake, and keep awake. What I say unto 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 me through your word: Watch Expect my second coming, and prepare for it, that you may be found in peace, without spot and blameless.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7. The concluding exhortation 13:33-37 (cf. Matthew 24:42; Luke 21:34-36)
Matthew recorded much more of what Jesus taught the disciples following His statement in Mar 13:32 than Mark or Luke did. They just included the essence of His exhortation to be vigilant.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
For the fourth time, Jesus urged His disciples to take heed (Gr. blepete, Mar 13:5; Mar 13:9; Mar 13:23). He underlined this warning by adding, "Be vigilant" (Gr. agrypneite). Watchfulness is necessary because we do not know the exact time of Jesus’ return.
In view of God’s revelations concerning the Rapture, the Tribulation, and the Second Coming, were Jesus’ exhortations to remain watchful unnecessarily urgent? Christians who know their Bibles are aware that many events will precede the Second Coming. Is it realistic or necessary to live as though Jesus’ return is imminent?
Jesus’ return was not less than seven years away from His departure from the earth because the Old Testament prophesied the Tribulation before the messianic kingdom (Dan 9:24-27). Therefore the 12 disciples to whom Jesus gave this discourse could have been only a few years away from His return. They needed to be vigilant. That generation of disciples and all succeeding generations of disciples learned later that Jesus would return for His own at the Rapture before He comes at the Second Coming (1Co 15:51-58; 1Th 4:13-18). Thus while His second coming is at least seven years away, His return at the Rapture will be sooner. Pretribulationists believe it could be at any moment. Therefore all that Jesus said about the importance of being vigilant anticipating His return is applicable to and relevant for us.