291
11. καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται, καὶ πλανήσουσι πολ- ἶ here and
in Acts vi.
Rods: 12. καὶ διὰ τὸ ' πληθυνθῆναι τὴν ἀνομίαν ) ψυγήσεται ἡ 7; vii. 17;
ἀγάπη τῶν πολλῶν 13. ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται.
ix. 31; χι.
14. καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ TH in Ν.Τ.
οἰκουμένῃ, εἰς μαρτύριον πᾶσι τοῖς ἔθνεσι. 15. Ὅταν οὖν ἴδητε τὸ ' βδέλυγµα τῆς ™ ἐρημώσεως, τὸ ῥηθὲν
τέλος. Lk. xvi. 15.
John xvi. 2).--τῶν ἐθνῶν: not in Mark, universalising the statement = hated by all the nations, not Jews only.—Ver. 1Ο. σκανδαλισθήσονται: natural sequel of apostolic tribulation, many weak Christians made to stumble (vide xiii. 21); this followed in turn by mutual treachery and hatred (καὶ aAAnAovs, etc.).—Ver. II. Ψψευδοπροφῆται, false prophets. The connection requires that these should be within the Christian community (otherwise in ver. 24), giving false presentations of the faith with corrupt motives. A common feature in connection with new religious move- ments (vide on vii. 15).—Ver. 12. ἀνομίαν. Weiss and Holtzmann (H. C.) take this in the specific sense of antinomianism, a kbertine type of Christianity preached by the false prophets or apostles, the word in that sense of course to be credited to the evangelist. The word as used by Christ would naturally bear the general sense of godlessness or iniquity. We may wonder at the use of such a word in connection with nascent Christianity. It would require a considerable time to make room for such degeneracy. But the very point Jesus wishes to impress is that there will be room for that before the final crisis of Israel comes.—yvyfo- erat, etc., will cool the love of many. w. is an hapax leg. 2nd future passive of ψύχω, to breathe. One of the sad features of a degenerate time is that even the good loose their fervour.— ἀγάπη, love of the brotherhood, here only in this sense in Synoptical Gospels, the distinctive virtue of the Christian, with a new name for a new thing.—Ver. 13. 6 ὑπομείνας, he that endureth ; the verb used absolutely without object. The noun ὑπομονή is another of the great words of the N. T. Love and Patience, primary virtues of the Christian: doing good, bearing ill. The endurance called for is not merely in love (Fritzsche), but in the faith and _ life of a Christian in face of all the evils enumerated.—eis τέλος, to the end, {.ε., of the θλίψις, as long as there are trials
Rev. xvii. 4, 5; xxi. 27.
k Cf. 1 Cor.
καὶ τότε ἥξει “75 of. 24 (τὸ τέλος ab-
solutely).
Mk. xiii. 14.
m Mk. xiii. 14. Lk. xxi. 20.
to endure.—ow@qcerat, shall be saved in the sense of xvi. 25. The implied truth underlying this test is that there will be ample time for a full curriculum of trial testing character and sifting the true from the false or temporary Christian.— Ver. 14 asserts the same thing with regard to the preaching of the gospel of the kingdom: time for preaching it in the whole world, to all nations, before the end. Assuming that the terminus is the same this statement seems incon- sistent with that in x. 23. But the aim is different in the two cases. On the earlier occasion Jesus wished to ensure that all Israel should hear the gospel before the end came; therefore He emphasised the shortness of the time. Here He wishes to impress on the disciples that the end will not be for a good while; therefore He emphasises the amount of preaching that can be done, Just on this account we must not strain the phrases ἐν ὅλῃ τ. oik., πᾶσιν τοῖς ἔθ. They simply mean: extensively even in the heathen world. But they have the merit of setting before the disciples a large programme to occupy their minds and keep them from thinking too much of the coming catastrophe. Vv. 15-22. The end at last (Mk. ΧΙΙ, 14-20, Lk. xxi. 20-24).—érav οὖν, when therefore, referring partly to the preceding mention of the end, partly to the effect of the whole preceding state- ment: “This I have said to prevent premature alarm, not, however, as if the end will never come; it will, when therefore, etc.”’ ; the sequel pointing out the sign of the end now near, and what to do when it appears.—rd βδέλυγµα τῆς ἐρημώσεως: this the awful portent; what? The phrase is taken from Daniel as expressly stated in following clause (τὸ ῥηθὲν, etc.), vide Dan. ix. 27, xi. 31, xii. 11. There and in 1 Mace. i. 54 it seems to refer to some outrage on Jewish religious feeling in connection with the temple (ᾠκοδόμησαν β. ép. ἐπὶ τὸ θυσια- στήριον are the words in 1 Macc. 1. 54, similarly in vi. 7). In a Jewish apoca-