A.T. Robertson Commentary Mark 13

Master, behold, what manner of stones and what manner of buildings (διδασκαλε, ιδε ποταπο λιθο κα ποταπα οικοδομα). Matthew 24:1 and Lu 21:5 tell of the fact of the comment, but Mark alone gives the precise words. Perhaps Peter himself (Swete) was the one who sought thus by a pleasant platitude to divert the Teacher's attention from the serious topics of recent hours in the temple. It was not a new observation, but the merest commonplace might serve at this crisis. Josephus (Ant. xv. II, 3) speaks of the great size of these stones and the beauty of the buildings. Some of these stones at the southeastern and southwestern angles survive today and measure from twenty to forty feet long and weigh a hundred tons. Jesus had, of course, often observed them.

These great buildings (ταυτας τας οικοδομας). Jesus fully recognizes their greatness and beauty. The more remarkable will be their complete demolition (καταλυθη),

loosened down . Only the foundation stones remain.

Over against the temple (κατεναντ του ιερου). In full view of the temple about which they had been speaking.

Privately (κατ' ιδιαν). Peter and James and John and Andrew (named only in Mark) had evidently been discussing the strange comment of Jesus as they were coming out of the temple. In their bewilderment they ask Jesus a bit to one side, though probably all the rest drew up as Jesus began to speak this great eschatological discourse.

Tell us, when shall these things be? (Ειπον ημιν ποτε ταυτα εσται; ). The Revised Version punctuates it as a direct question, but Westcott and Hort as an indirect inquiry. They asked about the

when (ποτε) and the

what sign (τ σημειον). Matthew 24:3 includes "the sign of thy coming and the end of the world," showing that these tragic events are brought before Jesus by the disciples. See discussion of the interpretation of this discourse on Mt 24:3. This chapter in Mark is often called "The Little Apocalypse" with the notion that a Jewish apocalypse has been here adapted by Mark and attributed to Jesus. Many of the theories attribute grave error to Jesus or to the Gospels on this subject. The view adopted in the discussion in Matthew is the one suggested here, that Jesus blended in one picture his death, the destruction of Jerusalem within that generation, the second coming and end of the world typified by the destruction of the city. The lines between these topics are not sharply drawn in the report and it is not possible for us to separate the topics clearly. This great discourse is the longest preserved in Mark and may be due to Peter. Mark may have given it in order "to forewarn and forearm" (Bruce) the readers against the coming catastrophe of the destruction of Jerusalem. Both Matthew (Matthew 24) and Luke (Luke 21:5–36) follow the general line of Mark 13 though Mt 24:43-25:46 presents new material (parables).

Take need that no man lead you astray (Βλεπετε μη τις υμας πλανηση). Same words in Mt 24:4. Luke 21:8 has it "that ye be not led astray" (μη πλανηθητε). This word πλαναω (our planet) is a bold one. This warning runs through the whole discussion. It is pertinent today after so many centuries. About the false Christs then and now see on Mt 24:5. It is amazing the success that these charlatans have through the ages in winning the empty-pated to their hare-brained views. Only this morning as I am writing a prominent English psychologist has challenged the world to a radio communication with Mars asserting that he has made frequent trips to Mars and communicated with its alleged inhabitants. And the daily papers put his ebullitions on the front page. For discussion of the details in verses 6-8 see on Mt 24:5-8. All through the ages in spite of the words of Jesus men have sought to apply the picture here drawn to the particular calamity in their time.