The Expositor's Bible: The Gospel According to St. Mark

by G. A. Chadwick

But these were “the days of His flesh;” and that expression is not meant to convey that He has since laid aside His body, for He says, “A spirit hath not flesh ... as ye see Me have” (Heb. v. 7; Luke xxiv. 39). It must therefore express the limitations, now removed, by which He once condescended to be trammelled. What forbids us, then, to believe that His knowledge, like His power, was limited by a lowliness not enforced, but for our sakes chosen; and that as He could have asked for twelve legions of angels, yet chose to be bound and buffeted, so He could have known that day and hour, yet submitted to ignorance, that He might be made like in all points to His brethren? Souls there are for whom this wonderful saying, “the Son knoweth not,” is even more affecting than the words, “The Son of man hath not where to lay His head.”

But now the climax must be observed which made His ignorance more astonishing than that of the angels in heaven. The recent discourse must be remembered, which had asked His enemies to explain the fact that David called Him Lord, and spoke of God as occupying no lonely throne. And we must observe His emphatic expression, that His return shall be that of the Lord of the House (ver. 35), so unlike the temper which He impressed on every servant, and clearly teaching the Epistle to the Hebrews to speak of His fidelity as [pg 355] that of a Son over His house, and to contrast it sharply with that of the most honourable servant (iii. 6).

It is plain, however, that Jesus did not fix, and renounced the power to fix, a speedy date for His second coming. He checked the impatience of the early Church by insisting that none knew the time.

But He drew the closest analogy between that event and the destruction of Jerusalem, and required a like spirit in those who looked for each.

Persecution should go before them. Signs would indicate their approach as surely as the budding of the fig tree told of summer. And in each case the disciples of Jesus must be ready. When the siege came, they should not turn back from the field into the city, nor escape from the housetop by the inner staircase. When the Son of man comes, their loins should be girt, and their lights already burning. But if the end has been so long delayed, and if there were signs by which its approach might be known, how could it be the practical duty of all men, in all the ages, to expect it? What is the meaning of bidding us to learn from the fig tree her parable, which is the approach of summer when her branch becomes tender, and yet asserting that we know not when the time is, that it shall come upon us as a snare, that the Master will surely surprise us, but need not find us unprepared, because all the Church ought to be always ready?

What does it mean, especially when we observe, beneath the surface, that our Lord was conscious of addressing more than that generation, since He declared to the first hearers, “What I say unto you I say unto all, Watch?” It is a strange paradox. But yet the history of the Church supplies abundant proof that in no age has the expectation of the Second Advent disappeared, [pg 356] and the faithful have always been mocked by the illusion, or else keen to discern the fact, that He is near, even at the doors. It is not enough to reflect that, for each soul, dissolution has been the preliminary advent of Him who has promised to come again and receive us unto Himself, and the Angel of Death is indeed the Angel of the Covenant. It must be asserted that for the universal Church, the feet of the Lord have been always upon the threshold, and the time has been prolonged only because the Judge standeth at the door. The “birth pangs” of which Jesus spoke have never been entirely stilled. And the march of time has not been towards a far-off eternity, but along the margin of that mysterious ocean, by which it must be engulfed at last, and into which, fragment by fragment, the beach it treads is crumbling.

Now this necessity, almost avowed, for giving signs which should only make the Church aware of her Lord's continual nearness, without ever enabling her to assign the date of His actual arrival, is the probable explanation of what has been already remarked, the manner in which the judgment of Jerusalem is made to symbolize the final judgment. But this symbolism makes the warning spoken to that age for ever fruitful. As they were not to linger in the guilty city, so we are to let no earthly interests arrest our flight,—not to turn back, but promptly and resolutely to flee unto the everlasting hills. As they should pray that their flight through the mountains should not be in the winter, so should we beware of needing to seek salvation in the winter of the soul, when the storms of passion and appetite are wildest, when evil habits have made the road slippery under foot, and sophistry and selfwill have hidden the gulfs in a treacherous wreath of snow.

Heedfulness, a sense of surrounding peril and of the danger of the times, is meant to inspire us while we read. The discourse opens with a caution against heresy: “Take heed that no man deceive you.” It goes on to caution them against the weakness of their own flesh: “Take heed to yourselves, for they shall deliver you up.” It bids them watch, because they know not when the time is. And the way to watchfulness is prayerfulness; so that presently, in the Garden, when they could not watch with Him one hour, they were bidden to watch and pray, that they enter not into temptation.

So is the expectant Church to watch and pray. Nor must her mood be one of passive idle expectation, dreamful desire of the promised change, neglect of duties in the interval. The progress of all art and science, and even the culture of the ground, is said to have been arrested by the universal persuasion that the year One Thousand should see the return of Christ. The luxury of millennarian expectation seems even now to relieve some consciences from the active duties of religion. But Jesus taught His followers that on leaving His house, to sojourn in a far country, He regarded them as His servants still, and gave them every one his work. And it is the companion of that disciple to whom Jesus gave the keys, and to whom especially He said, “What, couldest thou not watch with Me one hour?” St. Mark it is who specifies the command to the porter that he should watch. To watch is not to gaze from the roof across the distant roads. It is to have girded loins and a kindled lamp; it is not measured by excited expectation, but by readiness. Does it seem to us that the world is no longer hostile, because persecution and torture are at an end? That [pg 358] the need is over for a clear distinction between her and us? This very belief may prove that we are falling asleep. Never was there an age to which Jesus did not say Watch. Never one in which His return would be other than a snare to all whose life is on the level of the world.

Now looking back over the whole discourse, we come to ask ourselves, What is the spirit which it sought to breathe into His Church? Clearly it is that of loyal expectation of the Absent One. There is in it no hint, that because we cannot fail to be deceived without Him, therefore His infallibility and His Vicar shall for ever be left on earth. His place is empty until He returns. Whoever says, Lo, here is Christ, is a deceiver, and it proves nothing that he shall deceive many. When Christ is manifested again, it shall be as the blaze of lightning across the sky. There is perhaps no text in this discourse which directly assails the Papacy; but the atmosphere which pervades it is deadly alike to her claims, and to the instincts and desires on which those claims rely.