Mark 13:11

Mar_13:11

But when they shall lead you, and deliver you up.

The disciples led, delivered, and taught

Our Lord is here foretelling the persecutions which the disciples would be called upon to suffer for the gospels sake, and is arming them against the errors, the deceits, and the cruelties of those times. He is also enjoining upon them how they are to conduct themselves under the subtlety and fury of the oppressor, and is giving them directions which, if they rightly follow, will not only determine the excellence of their discipleship, but the certainty of their triumph over the jeopardy and envy of circumstances and foes. (See Mar_13:9-13.) Dealing directly with the eleventh verse, we see-

I. That when suffering persecution the disciples were to be led, and not driven. But when they shall lead you. It is always better to be led than forced; more is to be gained from obedience than coercion. We are led, or we lose that obedience which constitutes the soul of godliness. We follow, or we are not led as Christ was and would have us to be. He was led as a lamb to the slaughter, etc. Stephen, the martyr, was led; so Paul the apostle. So also was Ridley and Latimer, each ending their earthly lives in the very track and spirit of their Lord and Master. But observe again-

II. The disciples were to be delivered in opposition to becoming resistful and violently taken sacrifices. But when they shall lead you, and deliver you up. Both led and delivered. Not to be led, and then to take a final stand of opposition. The deliverance must not be less loyal and true than the leading has been. The sacrifice must be complete. Begun in being led, in true following, it must not end in rebellious resistance and forsaking. No; we are to be delivered up, not thrust up-self-offered and complying rather than conflicting with our foes. (See Isa_50:6; 1Pe_2:21-23). Then further, the text teaches-

III. That in times of persecution the disciples were not to prepare and to rely upon mechanical defences. Take no thought beforehand what ye shall speak, neither do ye premeditate; but whatsoever, etc. The reasons for this are evident. Self-thought, self-prepared plans of defence, would-

1. Disturb and disorder their minds. Scheming for words of reply and methods of escape would result in mental distraction. They would be confused. And, moreover, trusting to means of self-defence would-

2. Deny and neutralize the proper office and power of the Holy Spirit. Whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Ghost. Thus, then, acting as true believers should-serving Christ fearlessly, all our self-reserve given up to His guidance and power-we shall find the Holy Spirit (in all those cases morally correspondent to the circumstances of our text) to-

(a) Sufficiently enlighten our minds.

(b) To be timely and powerful in the exercise of His help. Either the help of deliverance, or that of loyal resignation; complete escape, or patient endurance.

In illustration and proof of these, see Exo_4:10-12; Jer_1:7-9; Luk_21:14-15; 1Co_2:13. In this aspect of heavens cause the answer and the help must be from heaven, and not from the earth. A man can receive nothing except it be given him from heaven (Joh_3:27). Here alone is the true light and the power that prevails. It is therefore plain-

IV. That where the Holy Spirit thus operates all human self-assertion is suppressed. For it is not ye that speak, but the Holy Ghost. And this takes place-

1. For our sake as Christs true disciples. This is the victory He gives, and without which we could not overcome the world.

2. To prevent self-glorying. In these crises the tongue of the learned and the pen of a ready writer come from God. Human sagacity can claim no credit. This wisdom is not of man, lest he should boast. And-

3. To secure the Divine victory and praise. To Him who directs and speaks belongs the glory. Not by might, nor by power, but by My Spirit, saith the Lord of hosts. Thine, therefore is the victory, and the power, and the glory forever. Amen. (Thomas Colclough.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 13:11. Take no thought what ye shall speak — Be not solicitous beforehand what ye shall say in your defence, to vindicate yourselves and your religion from the unrighteous charges and aspersions of your enemies. But whatsoever shall be given you — And strongly suggested to your minds; in that hour, that speak ye — Boldly and resolutely; for it is not you that speak, but the Holy Ghost — Who shall assuredly direct, and even dictate to you what you shall say at such times. For, as it is really my cause in which you are engaged, therefore, though you are ignorant and unlearned men, and so may be apprehensive you shall be confounded in the presence of persons who are, in rank and education, so much your superiors; yet depend upon it, I will give you such wisdom and eloquence, that your persecutors shall be even astonished at the freedom and propriety with which you shall express yourselves, according to the various occasions which arise. See notes on Mat 10:19; Luk 21:14-18.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:11 A word of encouragement follows the warning of 13:9. Jesus’ followers need not fear what they should say in these circumstances. The early followers of Jesus were generally uneducated and without political influence (see Acts 4:10-17; 1 Cor 1:26), so this assurance would have comforted them. Believers are not prohibited from thinking about what they will say, but they need not worry about it.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 13:11. Μηδὲ μελετᾶτε, neither do ye meditate) Not merely you have need of no anxiety, but not even of premeditation.—τοῦτο, this very thing) the whole of it, and without fear. [For it is with that aim it is supplied to you.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 13:11 gives counsel for Apostles placed at the bar of kings and rulers. They are not to be anxious beforehand ( προμεριμνᾶτε , here only in N.T.) even as to what they shall say, not to speak of what shall happen to them as the result of the trial. Their apologia will be given to them. They will not be the real speakers ( οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ), but the Holy Spirit. Lk. has “I” here: Christ = the Holy Ghost. This comforting word is wanting in Mt., and whether it was really spoken at this time must remain uncertain. Mt. describes with more detail the internal troubles of the Christian community mutual treachery, false prophets (within, not without, like the false Messiahs of Mar 13:5 ), lawlessness, chilling of early enthusiasm all implying the lapse of a considerable time, and all to happen before the end of Jerusalem. (Mar 13:10-12 .) For all this Mk. gives only the brief statement in Mar 13:12 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

By any kind of artificial and cunning kind of tale what to speak.

We are not forbidden to think beforehand, but pensive carefulness whereby men discourage themselves, which proceedeth from distrust, and want of confidence and sure hope of God’s assistance: that carefulness we are willed to beware of, see also Matt. 6:27.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 11. Neither - premeditate] This is wanting in BDL, five others, Coptic, AEthiopic, Vulgate, Itala. Griesbach leaves it doubtful. On this verse see Mt 10:19.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) It is not ye that speak, but the Holy Ghost.—In the parallel passage of Mat_10:20 we have, “the Spirit of your Father which speaketh in you.” In Luk_21:15, “I will give you a mouth and wisdom.” St. Mark’s use of the more definite term reminds us of Mar_12:36 (where see Note), and may, probably, be connected with St. Peter’s habitual language. (Comp. Act_2:33-38; Act_8:15; Act_10:47; 2Pe_1:21.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. take no thought beforehand] Rather, be not anxious beforehand, or distracted beforehand with anxiety. “Nyle þe penke what ye schulen speke,” Wyclif. “Thought,” when our translation was made, signified undue care or anxiety. Thus Bishop Ridley in the Account of the Disputation at Oxford, 1544, says, “No person of any honesty, without thinking, could abide to hear the like spoken by a most vile varlet;” and Shakespeare, Jul, Cæs. ii. 1. 186, says,

“If he love Cæsar, all that he can do

Is to himself, take thought and die for Cæsar,”

and Hamlet iii. 1. 84,

“And thus the native hue of resolution

Is sicklied o’er with the pale cast of thought,”

and Ant. and Cleop. iii. 13. 1,

“Cleo. What shall we do, Enobarbus?

Eno. Think, and die.”

See the Bible Word-Book, sub loc.; and Davies, Bible English, pp. 99, 100.

but whatsoever shall be given you] Comp. Mat_10:19-20, where the words occur as a portion of our Lord’s charge to His Twelve Apostles. “These were very weighty words for the Roman Christians, at a time when the martyrdom of the Apostles Peter and Paul, in Rome, was about to take place.” Lange.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now the brother shall betray the brother to death,.... Signifying, that such should be the rage of men, particularly the Jews, against Christ and his Gospel, that those that were in the nearest relation, were of the same flesh and blood, children of the same parents, should betray and deliver up each other into the hands of the civil magistrate, in order to be put to death:

and the father the son; and children shall rise up against their parents, and shall cause them to be put to death; things unnatural and shocking; See Gill on Mat 10:21.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

Ver. 11. Neither do ye premeditate] Con not your answers, as boys use to do their orations and school exercises, which the Greeks call μελετας, whereunto Beza thinks our Saviour here aludeth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Neither do ye premeditate - Do not think beforehand, or “prepare” an answer. You know not what the accusations will be, and God will furnish you with a reply that shall be adapted to the occasion.

Not ye that speak, but the Holy Spirit - This is a full promise that they should be inspired, and consequently their defenses recorded in the Acts of the Apostles are the words of the Holy Spirit. There could be no more explicit promise that they should be under an infallible guidance, and we are not left to doubt that they were taught of God. At the same time, this was a most desirable and gracious aid. They were illiterate, unknown, without power. They were unfit of themselves to make the important statements of religion which were requisite, but God gave them power, and they spake with a wisdom, fearlessness, pungency, and ability which no other men have ever manifested - full proof that these illiterate fishermen were under the influence of the Holy Spirit.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

See Poole on "Mat 10:19-20". By

take no thought, he means, take no anxious thoughts to disquiet yourselves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And when they lead you to judgment, and deliver you up, be not anxious beforehand what ye shall speak. Our Lord does not mean by this that they were not to premeditate a prudent and wise answer Rut he means that they were not to be too anxious about it. In St. Luke (Luk_21:15) he says, "I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay." So here, it is not ye that speak, but the Holy Ghost who shall inspire you with wisdom and courage. The words "neither do ye premeditate" (mhde meletate) are omitted in the Revised Version, as not having sufficient authority.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Holy Ghost will help you. But do not depend upon any other help For all the nearest ties will be broken.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Here our Saviour acquaints his disciples, that for preaching the gospel they should be brought before kings and rulers; but advises them, when they should be so brought, not to be anxiously thoughtful and solicitous what they shall say: for it should be suggested to them by the Holy Ghost what to say in that hour.

Note here, That this promise seems to be peculiar to the apostles, and that is belonged to them only, when they were brought before kings and rulers, to plead the cause of Christ.

Learn hence, That though the truth of Christ may be opposed, yet the defenders of it should never be ashamed: for rather than they shall want a tongue to plead for it, God himself will prompt them by his Holy Spirit, and suggest such arguments to them as all their enemies shall not be able to gainsay.

Observe, farther, How our Saviour describes the enmity of the world against the preachers of the gospel, to be such as would overcome and extinguish even the natural affection of the dearest relations one towards another: The brother shall betray the brother to death.

Observe, lastly, How our Saviour comforts his disciples, that there would be an end of these their sharp and bitter sufferings: assuring them, that if their faith and patience did hold out unto the end, they should be saved. This is our comfort, our sufferings for Christ must be sharp, but they shall be short; if our sufferings for Christ end not in our lifetime, they will end with our lives.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

hand you over

Here this means to put people under the control of the authorities. AT: "give you over to the authorities" (See: Idiom)

but the Holy Spirit

The words "will speak" are understood from the previous phrase. AT: "but the Holy Spirit will speak through you" (See: Ellipsis)

Brother will deliver up brother to death

"One brother will put another brother under the control of people who will kill him" or "Brothers will put their brothers under the control of people who will kill them." This will happen many times to many different people. Jesus is not speaking of just one person and his brother.

Brother ... brother

This refers to both brothers and sisters. AT: "People ... their siblings" (See: When Masculine Words Include Women)

a father his child

The words "will deliver up to death" are understood from the previous phrase. This means that some fathers will betray their children, and this betrayal will cause their children to be killed. AT: "fathers will deliver up their children to death" or "fathers will betray their children, handing them over to be killed" (See: Ellipsis and Idiom)

Children will rise up against their parents

This means that children will oppose their parents and betray them. AT: "Children will oppose their parents" (See: Idiom)

cause them to be put to death

This means that the authorities will sentence the parents to be put to death. This can be stated in active form. AT: "cause the authorities to sentence the parents to die" or "the authorities will kill the parents" (See: Active or Passive)

You will be hated by everyone

This can be stated in active form. AT: "Everyone will hate you" (See: Active or Passive)

because of my name

Jesus uses the metonym "my name" to refer to himself. AT: "because of me" or "because you believe in me" (See: Metonymy)

whoever endures to the end, that person will be saved

This may be stated in active form. AT: "whoever endures to the end, God will save that person" or "God will save whoever endures to the end" (See: Active or Passive)

whoever endures to the end

Here "endures" represents continuing to be faithful to God even while suffering. AT: "whoever suffers and stays faithful to God to the end" (See: Assumed Knowledge and Implicit Information)

to the end

Possible meanings are 1) "to the end of his life" or 2) "to the end of that time of trouble"

translationWords

hour, hours

Holy Spirit

die

endure

save

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. καὶ ὅταν ([2910][2911][2912][2913][2914]) rather than ὅταν δέ ([2915][2916][2917][2918][2919][2920]). See on Mar 1:14. [2921][2922][2923][2924][2925] omit μηδὲ μελετᾶτε.

[2910] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2911] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2912] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2913] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[2914] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[2915] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2916] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2917] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

[2918] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[2919] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[2920] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[2921] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2922] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[2923] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[2924] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[2925] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

11. προμεριμνᾶτε. Be anxious beforehand. Lk. has the more classical προμελετᾷν. Cf. Aristoph. Eccl. 117; Plato Soph. 218 D. This charge shows the meaning of “take heed to yourselves”; not that they are to endeavour to escape, but that they are to acquit themselves worthily. They will have Divine help to bear testimony.

ὃ ἐὰν δοθῇ … λαλεῖτε. This has O.T. parallels; ἐγὼ ἀνοίξω τὸ στόμα σου, καὶ συμβιβάσω σε ὃ μέλλεις λαλῆσαι (Exo 4:12); τὸ ῥῆμα ὃ ἐὰν εἴπω πρός σε, τοῦτο φυλάξῃ λαλῆσαι (Num 22:35); δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου (Jer 1:9). There is here no encouragement to ministers to preach without preparation. It is those who are suddenly called upon to defend the faith before a persecuting tribunal that may trust to the inspiration of the moment.

τὸ πνεῦμα τὸ ἅγιον. Double article as in Mar 12:36. In Luk 21:15 Jesus promises that He Himself will supply wisdom. In Luk 12:12 it is the Holy Spirit, as here.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] Mark has vv. 10, 11 peculiar to himself. Luke (vv. 14, 15) has something very like them—Matt. nothing: but they occur Mat 10:19, where see note.

Meyer remarks that μελετᾶτε is the regular technical word for premeditating a discourse—in contrast to extempore speaking.

Observe the emphasis on ἐστε—it is not you at all, but another.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. Καὶ ὅταν ἄγωσιν ὐμὰς παραδίδοντες—This is difficult to render. It means, whenever, in the act of delivering them up, men are leading them to the authorities.

καὶ ὅταν, instead of Ὅταν δὲ, Tisch. Treg. WH. RV. א BDL 33, mss. Lat. Vet. Vulg. Memph. ἄγωσιν, instead of ἀγάγωσιν, Tisch. Treg. WH. RV. א ABDGHKLMUX ΓΠ.

μὴ προμεριμνᾶτε2 τί λαλήσητε, ἀλλʼ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῇ τῇ ὥρᾳ, τοῦτο λαλεῖτε—do not be anxious beforehand what to say; but whatever is given you in that hour, this speak. The etymological sense of προμεριμνᾶτε fits in here; do not be distracted before hand; do not let your attention be divided and drawn off from the more important matters before you. ἐν ἐκείνῃ τῇ ὥρᾳ—what to speak will be given you at the time of your trial, contrasted with προμεριμνᾶτε. The fact, that it is the Holy Spirit which is to speak in them, shows that it is not their defence of which Jesus is thinking, but of the testimony to the kingdom, v. 9, which is the Divine purpose in bringing them there. This title, Holy Spirit, which became so common in Christian phraseology, is found already in the Jewish writings (not the O.T.) Sap. 1:5. See note on 1:8.

Omit μηδὲ μελετᾶτε, nor rehearse, Tisch. Treg. WH. RV. א BDL 1, 33, 69, 157, 209, mss. Lat. Vet. Vulg. Egyptt.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

They lead [αγωσιν] . Present subjunctive; better perhaps, may be leading. While you are going along in custody to the judgment - seat, do not be worrying about your defences.

Take no thought beforehand [μη προμεριμνατε] . See on Mt 6:25.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.