Church Fathers Commentary Mark 13

The Venerable Bede: Because Judea was to be punished for its treachery after the founding of the Church of Christ, the Lord fittingly went out of the temple after praising the devotion of the Church in the person of the poor widow. He foretold its coming ruin and the contempt in which these wonderful buildings would soon be held.¹

Therefore, it is said, "And as He went out of the temple, one of His disciples saith unto Him, Master, see what manner of stones and what buildings are here!"

Theophylact of Ohrid: For since the Lord had spoken much about the destruction of Jerusalem, His disciples wondered that such numerous and beautiful buildings were to be destroyed. This is why they point out the beauty of the temple, and He answers not only that they would be destroyed, but also that not one stone would be left on another.

Therefore, it continues: "And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down."

Now, some may try to prove that Christ's words were false by saying that many ruins were left, but this misses the point entirely. For though some ruins may have been left, still at the consummation of all things, not one stone will be left on another. Besides, it is related that Aelius Hadrian overturned the city and the temple from their foundations, so that the word of the Lord spoken here was fulfilled.

The Venerable Bede: But it was ordained by divine power that after the grace of the Gospel faith was made known throughout the world, the temple itself with its ceremonies should be taken away. This was so that someone weak in the faith, seeing that these things instituted by God still remained, would not gradually fall from the sincerity of the faith that is in Christ Jesus into carnal Judaism.

Pseudo-Jerome: Here the Lord also describes to His disciples the destruction of the final age—that is, of the temple, with its people and its letter. Of this destruction, not one stone will be left on another, meaning that no testimony of the Prophets will remain upon those to whom the Jews perversely applied them, namely, Ezra, Zerubbabel, and the Maccabees.

The Venerable Bede: Again, when the Lord left the temple, the entire edifice of the law and the framework of the commandments were destroyed, so that nothing could be fulfilled by the Jews. And now that the head has been taken away, all the limbs fight against one another.

The Venerable Bede: Because the Lord, when some were praising the buildings of the temple, had clearly answered that all these were to be destroyed, the disciples privately inquired about the time and the signs of the predicted destruction.

For this reason it is said: And as He sat on the Mount of Olives, opposite the temple, Peter, James, John, and Andrew asked Him privately, “Tell us, when will these things be? And what will be the sign when all these things are about to be fulfilled?”

The Lord sits on the Mount of Olives, opposite the temple, when He speaks about its ruin and destruction, so that His physical position corresponds to His words. This mystically points out that, while dwelling in peace with the saints, He hates the arrogance of the proud. For the Mount of Olives signifies the fruitful majesty of the Holy Church.

St. Augustine of Hippo: In answer to the disciples, the Lord tells them of things that were to unfold from that time onward. He may have meant the destruction of Jerusalem, which prompted their question; His own coming through the Church (in which He is always coming, even to the very end, as we know He comes in His own people when His members are born day by day); or the end itself, when He will appear to judge the living and the dead. ¹

Theophylact of Ohrid: But before answering their question, He strengthens their minds so that they will not be deceived.

Therefore, what follows is: And Jesus, answering them, began to say, “Take heed that no one deceives you.”

He says this because when the sufferings of the Jews began, some people arose claiming to be teachers.

Therefore, it continues: For many will come in My name, saying, ‘I am the Christ,’ and will deceive many.

The Venerable Bede: For many came forward when destruction was hanging over Jerusalem, claiming they were Christs and that the time of freedom was near. Many heretical teachers also arose in the Church, even during the time of the Apostles. Many antichrists came in the name of Christ, the first of whom was Simon Magus. As we read in the Acts of the Apostles, the Samaritans listened to him, saying, “This man is the great power of God” (Acts 8:10).

For this reason, it is also added, And will deceive many.

Now, from the time of our Lord's Passion, external wars and civil discord never ceased among the Jewish people, who had chosen the seditious robber and rejected Christ the Savior. Therefore, it continues: And when you hear of wars and rumors of wars, do not be troubled. When these things happen, the Apostles are warned not to be afraid or to leave Jerusalem and Judea, because the end was not to come immediately; indeed, it was to be delayed for forty years.

This is what is added: for such things must happen, but the end is not yet—that is, the desolation of the province and the final destruction of the city and temple. It continues: For nation will rise against nation, and kingdom against kingdom.

Theophylact of Ohrid: This refers to the Romans fighting against the Jews, which, as Josephus relates, happened before the destruction of Jerusalem. For when the Jews refused to pay tribute, the Romans rose up in anger. But because they were merciful at that time, they did indeed take their spoils but did not destroy Jerusalem.

What follows shows that God fought against the Jews, for it is said, And there will be earthquakes in various places, and there will be famines.

The Venerable Bede: It is on record that this literally took place at the time of the Jewish rebellion. But the phrase kingdom against kingdom—along with the plague of those whose teaching spreads like gangrene, a famine of the word of God, the upheaval of the whole earth, and the separation from the true faith—can also be understood as referring to heretics who, by fighting one another, bring about the triumph of the Church.

The Venerable Bede: The Lord shows how Jerusalem and the province of Judea deserved to suffer such calamities in the following words: But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten.

For the greatest cause of destruction for the Jewish people was that, after slaying the Savior, they also tormented the heralds of His name and faith with wicked cruelty.

Theophylact of Ohrid: He also fittingly began by listing the things that concerned the Apostles, so that in their own tribulations they might find some comfort in their shared troubles and sufferings.

It continues: And ye shall be brought before rulers and kings for My sake, for a testimony against them.

He says "kings and rulers," referring to figures like Agrippa, Nero, and Herod. His words, "for My sake," also gave them significant comfort, because they were about to suffer for Him. The phrase "for a testimony against them" means it serves as a preliminary judgment against them, leaving them without excuse, because even though the Apostles were working for the truth, they would not accept it.

Then, so that they would not think their preaching would be hindered by troubles and dangers, He adds: And the gospel must first be published among all nations.

St. Augustine of Hippo: Matthew adds, And then shall the end come (Matthew 24:14).¹

The Venerable Bede: Church historians testify that this was fulfilled. They report that long before the destruction of the province of Judea, all the Apostles were dispersed to preach the Gospel over the whole world, except for James the son of Zebedee and James the brother of our Lord, who had already shed their blood in Judea for the word of the Lord.

Since the Lord knew that the disciples' hearts would be saddened by the fall and destruction of their nation, He relieves them with this comfort. He lets them know that even after the rejection of the Jews, they would not lack companions in their joy and heavenly kingdom; indeed, many more would be gathered from all humanity than had perished in Judea.

Glossa Ordinaria: Another anxiety might also have arisen in the disciples' minds: after hearing they would be brought before kings and rulers, they might fear that their lack of knowledge and eloquence would make them unable to answer.

Therefore, our Lord comforts them by saying, But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, but whatsoever shall be given you in that hour, that speak ye.

The Venerable Bede: For when we are led before judges for Christ's sake, our whole duty is to offer up our will for Christ. As for the rest, Christ Himself who dwells in us speaks for us, and the grace of the Holy Spirit will be given to us when we answer.

Therefore, it continues: For it is not ye that speak, but the Holy Ghost.

Theophylact of Ohrid: He also foretells a worse evil to them: that they would suffer persecution from their own relatives.

Therefore, it follows: 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.

The Venerable Bede: This has often been seen in times of persecution, nor can there be any firm affection among people who differ in faith.

Theophylact of Ohrid: He says this so that, upon hearing it, they might prepare themselves to bear persecutions and hardships with greater patience. Then He brings them comfort, saying, And ye shall be hated of all men for My name's sake.

Being hated for Christ's sake is a sufficient reason to endure persecutions patiently, for it is not the punishment, but the cause, that makes the martyr. Again, what follows is no small comfort in the midst of persecution: But he that shall endure unto the end, the same shall be saved.

Glossa Ordinaria: After speaking of the things that were to happen before the destruction of the city, the Lord now foretells those that happened during the destruction of the city itself, saying, “But when you shall see the abomination of desolation standing where it ought not, (let him that reads understand).”

St. Augustine of Hippo: Matthew says, standing “in the holy place;” but with this verbal difference, Mark has expressed the same meaning, for he says “where it ought not” to stand, because it ought not to stand in the holy place.¹

The Venerable Bede: When we are challenged to understand what is said, we may conclude that it is mystical. But it may be said simply of the Antichrist, of the statue of Caesar that Pilate put into the temple, or of the equestrian statue of Hadrian, which for a long time stood in the Holy of Holies itself. An idol is also called an “abomination” according to the Old Testament, and He has added “of desolation” because it was placed in the temple when it was desolate and deserted.

Theophylact of Ohrid: Or by “the abomination of desolation,” He means the violent entrance of enemies into the city.

St. Augustine of Hippo: But Luke, in order to show that the abomination of desolation happened when Jerusalem was taken, gives the words of our Lord in this same place: “And when you shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh” (Luke 21:20).²

It goes on: “Then let them that be in Judaea flee to the mountains.”

The Venerable Bede: It is on record that this was literally fulfilled. When the war with Rome and the extermination of the Jewish people approached, all the Christians in that province were warned by the prophecy and fled far away. As Church history relates, they retired beyond the Jordan and remained for a time in the city of Pella under the protection of Agrippa, the king of the Jews. Mention is made of him in the Acts, and with the portion of the Jews who chose to obey him, he always remained subject to the Roman empire.

Theophylact of Ohrid: And He rightly says, “who are in Judaea,” for the Apostles were no longer in Judea; before the battle, they had been driven from Jerusalem.

Glossa Ordinaria:ⁱOr rather, they went out of their own accord, being led by the Holy Spirit.

It goes on: “And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house.” For it is desirable to be saved from such a destruction, even if naked.

It goes on: “But woe to them that are with child, and to them that give suck in those days.”

The Venerable Bede: This refers to those whose wombs or hands are so burdened with children that it greatly impedes their forced flight.

Theophylact of Ohrid: But it seems to me that in these words He foretells the eating of children, for when afflicted by famine and pestilence, they laid hands on their own children.

Glossa Ordinaria: Again, after mentioning this two-fold impediment to flight—which might arise either from the desire to take property or from having children to carry—He touches upon the third obstacle, namely, the season, saying, “And pray that your flight be not in the winter.”

Theophylact of Ohrid: This is so that those who wish to flee will not be impeded by the difficulties of the season. He then fittingly gives the reason for such a great need for flight, saying, “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.”

St. Augustine of Hippo: For Josephus, who wrote the history of the Jews, relates that this people suffered such things as are scarcely credible. For this reason, it is said, not without cause, that there has not been such tribulation from the beginning of creation until now, nor ever shall be.³

But although there will be a similar or greater tribulation in the time of the Antichrist, we must understand that this saying—that such a thing will never happen again—refers to that specific people. For if they are the first and foremost to receive the Antichrist, that same people may be said to cause tribulation rather than to suffer it.

The Venerable Bede: The only refuge in such evils is that God, who gives strength to suffer, should shorten the power of those who inflict suffering.

Therefore, what follows is: “And except that the Lord had shortened those days.”

Theophylact of Ohrid: This means that if the Roman war had not been finished quickly, “no flesh should be saved”—that is, no Jew would have escaped. “But for the elect's sake, whom He has chosen”—meaning, for the sake of the believing Jews, or those who were to believe in the future—“He has shortened the days.” In other words, the war was finished quickly because God foresaw that many Jews would believe after the city’s destruction. For this reason, He would not allow the entire race to be utterly destroyed.

St. Augustine of Hippo: But some people more fittingly understand that the calamities themselves are signified by “days,” as “evil days” are spoken of in other parts of Holy Scripture; for the days themselves are not evil, but what is done in them. The woes themselves, therefore, are said to be shortened, because through the patience that God gave, they felt them less, and thus what was great in itself was shortened.

The Venerable Bede: Alternatively, these words, “In those days shall be affliction,” properly refer to the times of the Antichrist. In that time, not only will tortures more frequent and painful than before be heaped on the faithful, but also—what is more terrible—the working of miracles will accompany those who inflict the torments. But in proportion to how much greater this tribulation will be than those that preceded it, so much shorter it will be.

For it is believed that the Church is to be attacked for three and a half years, as far as can be conjectured from the prophecy of Daniel and the Revelation of John. In a spiritual sense, however, when we see the abomination of desolation standing where it ought not—that is, heresies and crimes reigning among those who appear to be consecrated by the heavenly mysteries—then those of us who remain in Judea (meaning, in the confession of the true faith) ought to climb higher in virtue the more we see people following the broad paths of vice.

Pseudo-Jerome: For our flight is to the mountains, so that he who has ascended to the heights of virtue may not go down to the depths of sin.

The Venerable Bede: Then let him who is on the housetop—that is, one whose mind rises above carnal deeds and who lives spiritually, as if in the open air—not come down to the base acts of his former life. Nor should he seek again those things he has left behind: the desires of the world or the flesh. For our “house” can mean either this world or that in which we live: our own flesh.

Pseudo-Jerome: “Pray that your flight may not be in the winter, or on the sabbath day,” that is, pray that the fruit of our work may not cease with the end of time, for fruit ceases in the winter, and time ceases on the sabbath.

The Venerable Bede: But if we are to understand this in relation to the end of the world, He commands that our faith and love for Christ should not grow cold. We should not grow lazy and cold in the work of God by taking a “sabbath” from virtue.

Theophylact of Ohrid: We must also avoid sin with fervor, not coldly and quietly.

Pseudo-Jerome: But the tribulation will be great and the days short for the sake of the elect, so that the evil of this time does not change their understanding.

Theophylact of Ohrid: After the Lord had finished all that concerned Jerusalem, He now speaks of the coming of Antichrist, saying, “Then if any man shall say to you, Look, here is Christ, or, Look, he is there; believe him not.” But when He says, “then,” do not think that it means immediately after these things are fulfilled about Jerusalem. For example, when Matthew says after the birth of Christ, In those days came John the Baptist (Matthew 3:1), does he mean immediately after the birth of Christ? No, but he speaks indefinitely and without precision. So also here, “then” may be taken to mean not when Jerusalem is made desolate, but about the time of the coming of Antichrist.

It goes on: For false Christs and false prophets shall arise, and shall show signs and wonders, to seduce, if it were possible, even the elect.

For many will take upon themselves the name of Christ, so as to seduce even the faithful.

St. Augustine of Hippo: For then Satan will be unchained and will work through Antichrist in all his power—wonderfully, indeed, but falsely. A doubt is often raised whether the Apostle said “signs and lying wonders” because he is to deceive the mortal senses with phantoms, so as to appear to do what he does not, or because those wonders themselves, even though true, are to turn people aside to lies. This would be because they will not believe that any power but a divine power could perform them, being ignorant of the power of Satan, especially when he has received such power as he never had before. But for whichever reason it is said, they will be deceived by those signs and wonders who deserve to be deceived. ¹

St. Gregory the Great: Why, however, is it said with a doubt, “if it were possible,” when the Lord knows beforehand what is to happen? One of two things is implied: that if they are elect, it is not possible; and if it is possible, they are not elect. This doubt, therefore, in our Lord's discourse expresses the trembling in the minds of the elect. And He calls them elect because He sees that they will persevere in faith and good works; for those who are chosen to remain firm are to be tempted to fall by the signs of the preachers of Antichrist. ²

The Venerable Bede: Some, however, refer this to the time of the Jewish captivity, where many, declaring themselves to be Christs, drew crowds of deluded people after them. But during the siege of the city, there was no Christian to whom the divine exhortation not to follow false teachers could apply. Therefore, it is better to understand it as referring to heretics who, coming to oppose the Church, pretended to be Christs. The first of these was Simon Magus, but the last one, greater than all the rest, is Antichrist.

It goes on: But take ye heed: behold, I have foretold you all things.

St. Augustine of Hippo: For He did not only foretell to His disciples the good things which He would give to His saints and faithful ones, but also the woes in which this world was to abound. This was so that we might look for our reward at the end of the world with more confidence, from experiencing the woes that were likewise announced to precede it. ³

Theophylact of Ohrid: But after the coming of Antichrist, the frame of the world will be altered and changed, for the stars will be obscured on account of the overwhelming brightness of Christ.

Therefore, it goes on: But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light; and the stars of heaven shall fall.

The Venerable Bede: On the day of judgment, the stars will appear obscure, not because of any lessening of their own light, but because of the brightness of the true light—that is, of the most high Judge coming upon them. Although there is nothing to prevent it from being taken to mean that the sun and moon, with all the other heavenly bodies, will then for a time truly lose their light, just as we are told was the case with the sun at the time of our Lord's Passion.

But after the day of judgment, when there will be a new sky and a new earth, then what Isaiah says will happen: Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold (Isaiah 30:26).

It continues: And the powers of heaven shall be shaken.

Theophylact of Ohrid: That is, the angelic powers will be astonished, seeing that such great things are being done and that their fellow servants are being judged.

The Venerable Bede: What wonder is it that people should be troubled at this judgment, the sight of which makes the very angelic powers tremble? What will the stories of the house do when the pillars shake? What does the shrub of the wilderness undergo when the cedar of paradise is moved?

Pseudo-Jerome: Or else, the sun will be darkened by the coldness of their hearts, as in the winter time. And the moon will not give her light with serenity in this time of quarrel, and the stars of heaven will fail in their light when the seed of Abraham will all but disappear, for they are likened to it (Genesis 22:17).

The powers of heaven will be stirred up to the wrath of vengeance when they are sent by the Son of Man at His coming. Of His advent it is said, And then shall they see the Son of Man coming in the clouds with great power and glory. He is the one who first came down in all lowliness, like rain upon Gideon's fleece.

St. Augustine of Hippo: For since it was said by the angels to the Apostles, He shall so come in like manner as ye have seen Him go into heaven (Acts 1:11), we rightly believe that He will come not only in the same body but also on a cloud, since He is to come as He went away, and a cloud received Him as He was going. ⁴

Theophylact of Ohrid: But they will see the Lord as the Son of Man—that is, in the body, for that which is seen is a body.

St. Augustine of Hippo: For the vision of the Son of Man is shown even to the wicked, but the vision of the form of God is shown to the pure in heart alone, for they shall see God (Matthew 5:8). Because the wicked cannot see the Son of God as He is in the form of God, equal to the Father—and yet both the just and the wicked must see Him as Judge of the living and the dead before whom they will be judged—it was necessary that the Son of Man should receive the power to judge. Concerning the execution of this power, the text immediately adds, And then shall He send His angels. ⁵

Theophylact of Ohrid: Observe that Christ sends the angels just as the Father does. Where, then, are those who say that He is not equal to the Father? For the angels go forth to gather together the faithful who are chosen, so that they may be carried into the air to meet Jesus Christ.

Therefore, it goes on: And gather together His elect from the four winds.

Pseudo-Jerome: Like corn winnowed from the threshing floor of the whole earth.

The Venerable Bede: By “the four winds,” He means the four parts of the world: the east, the west, the north, and the south. And lest anyone should think that the elect are to be gathered together only from the four edges of the world, and not from the midland regions as well as the borders, He has fittingly added, From the uttermost part of earth, to the uttermost part of heaven. This means from the extremities of the earth to its utmost bounds, where the circle of the heavens appears to those who look from afar to rest upon the boundaries of the earth.

Therefore, no one will be elect on that day who remains behind and does not meet the Lord in the air when He comes to judgment. The reprobate also will come to judgment, so that when it is finished they may be scattered abroad and perish from before the face of God.