(34) For the Son of man is as a man taking a far journey.--The italics indicate, as usual, that the words are not found in the Greek. Their absence, seeming, as they do, essential to the meaning of the sentence, is singular. A possible explanation is, that we have an imperfect fragmentary report, as from a note taken at the time, of that which appears, in a developed form, as the parable of the Talents in Matthew 25:14-30.

And commanded the porter to watch.--This feature is unique in our Lord's parables, and, as such, seems to call for a special interpretation. The "servants" we accept at once as the disciples, and we understand generally what was the authority and the work assigned to them. But who was specifically the "gate-keeper" or "porter"? The answer appears to be found in the promise of the keys of the kingdom that had been made to St. Peter (Matthew 16:19). It was his work to open the door of that kingdom wide, to be ready for his Lord's coming in any of those manifold senses which experience would unfold to him. We may accordingly venture to trace in St. Mark's record, here as elsewhere, the influence of the Apostle. That word "the porter" was, he felt, meant for him, and this he remembered when much that had been recorded by others had faded from his recollection. If we adopt this application of the word here, it throws light on the somewhat difficult reference to the "porter" of the sheep-fold in John 10:3.

13:28-37 We have the application of this prophetic sermon. As to the destruction of Jerusalem, expect it to come very shortly. As to the end of the world, do not inquire when it will come, for of that day and that hour knoweth no man. Christ, as God, could not be ignorant of anything; but the Divine wisdom which dwelt in our Saviour, communicated itself to his human soul according to the Divine pleasure. As to both, our duty is to watch and pray. Our Lord Jesus, when he ascended on high, left something for all his servants to do. We ought to be always upon our watch, in expectation of his return. This applies to Christ's coming to us at our death, as well as to the general judgment. We know not whether our Master will come in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore we must expect death. Our great care must be, that, whenever our Lord comes, he may not find us secure, indulging in ease and sloth, mindless of our work and duty. He says to all, Watch, that you may be found in peace, without spot, and blameless.For the son of man is as a man taking a far journey,.... Or this case of the son of man's coming to take vengeance on the Jewish nation, is like a man that takes a journey into a far country. This puts me in mind of a question asked (m) by the Jews:

"what , "a far journey" from Modiim, and without.''

from Modiim, according to the Gemara (n), and commentators (o) on this passage, was a place fifteen miles from Jerusalem; so that, according to them, fifteen miles were reckoned a far journey (p).

Who left his house; and his goods in it, to the care and management of others during his absence:

and gave authority to his servants; to govern his house, and exercise power one over another, according to their different stations;

and to every man his work; which he was to do, while he was gone, and to give him an account of when he returned:

and commanded the porter to watch; his house, and take care that it was not broke open by thieves, and plundered of the substance that was in it. So Christ, when he ascended on high, went to heaven, the land afar off; left his house, his church, particularly in Judea, and at Jerusalem, to the care of his apostles, and gave authority to govern it, according to the laws, rules, and directions prescribed by him; and assigned every man his particular work, for which he gave him proper gifts and abilities; and ordered the porter to be on his watch, not Peter only, but all the apostles and ministers, whose business it is to watch over themselves, and the souls of men committed to their care.

(m) Misn. Pesachim, c. 9. sect. 2.((n) T. Bab. Pesachim, fol. 93. 2.((o) Maimon. & Bartenora in Misn. ib. (p) Maimon. Hilch. Korban Pesach. c. 5. sect. 9.