TRV
Translation
King James Version
For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.
KJV (with Strong's)
Complete Jewish Bible
"It's like a man who travels away from home, puts his servants in charge, each with his own task, and tells the doorkeeper to stay alert.
Berean Standard Bible
It is like a man going on a journey who left his house, put each servant in charge of his own task, and instructed the doorkeeper to keep watch.
American Standard Version
It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch.
World English Bible Messianic
“It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch.
Geneva Bible (1599)
For the Sonne of man is as a man going into a strange countrey, and leaueth his house, and giueth authoritie to his seruaunts, and to euery man his woorke, and commandeth the porter to watch.
Young's Literal Translation
as a man who is gone abroad, having left his house, and given to his servants the authority, and to each one his work, did command also the porter that he may watch;
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In the KJVVerse 24,752 of 31,102
Study This Verse
Commentary on Mark 13 verses 28–37
28 ¶ Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:
29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.
30 Verily I say unto you, that this generation shall not pass, till all these things be done.
31 Heaven and earth shall pass away: but my words shall not pass away.
32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
33 Take ye heed, watch and pray: for ye know not when the time is.
34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.
35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:
36 Lest coming suddenly he find you sleeping.
37 And what I say unto you I say unto all, Watch.
I. II. Main points1. 2. Sub-points
We have here the application of this prophetical sermon; now learn to look forward in a right manner.
I. "As to the destruction of Jerusalem, expect it to come very shortly; as when the branch of the fig-tree becomes soft, and the leaves sprout forth, ye expect that summer will come shortly, Mar 13:28. When second causes begin to work, ye expect their effects in their proper order and time. So when ye see these things come to pass, when ye see the Jewish nation embroiled in wars, distracted by false Christs and prophets, and drawing upon them the displeasure of the Romans, especially when ye see them persecuting you for your Master's sake, and thereby standing to what they did when they put him to death, and repeating it, and so filling up the measure of their iniquity, then say that their ruin is nigh, even at the door, and provide for yourselves accordingly." The disciples themselves were indeed all of them, except John, taken away from the evil to come, but the next generation whom they were to train up, would live to see it; and by these instructions which Christ left behind him would be kept from sharing in it; "This generation that is now rising up, shall not all be worn off before all these things come to pass, which I have told you of, relating to Jerusalem, and they shall begin to take effect now shortly. And as this destruction is near and within ken, so it is sure. The decree is gone forth, it is a consummation determined," Dan 9:27. Christ doth not speak these things, merely to frighten them; no, they are declarations of God's fixed purpose; "Heaven and earth shall pass away, at the end of time; but my words shall not pass away (Mar 13:31), not one of these predictions shall fail of a punctual accomplishment."
II. "As to the end of the world, do not enquire when it will come, for it is not a question fit to be asked, for of that day, and that hour, knoweth no man; it is a thing at a great distance; the exact time is fixed in the counsel of God, but is not revealed by any word of God, either to men on earth, or to angels in heaven; the angels shall have timely notice to prepare to attend in that day, and it shall be published, when it comes to the children of men, with sound of trumpet; but, at present, men and angels are kept in the dark concerning the precise time of it, that they may both attend to their proper services in the present day." But it follows, neither the Son; but is there any thing which the Son is ignorant of? We read indeed of a book which was sealed, till the Lamb opened the seals; but did not he know what was in it, before the seals were opened? Was not he privy to the writing of it? There were those in the primitive times, who taught from this text, that there were some things that Christ, as man, was ignorant of; and from these were called Agnoetae; they said, "It was no more absurd to say so, than to say that his human soul suffered grief and fear;" and many of the orthodox fathers approved of this. Some would evade it, by saying that Christ spoke this in a way of prudential economy, to divert the disciples from further enquiry: but to this one of the ancients answers, It is not fit to speak too nicely in this matter - ou dei panu akribologein, so Leontius in Dr. Hammond, "It is certain (says Archbishop Tillotson) that Christ, as God, could not be ignorant of any thing; but the divine wisdom which dwelt in our Saviour, did communicate itself to his human soul, according to the divine pleasure, so that his human nature might sometimes not know some things; therefore Christ is said to grow in wisdom (Luk 2:52), which he could not be said to do, if the human nature of Christ did necessarily know all things by virtue of its union with the divinity." Dr. Lightfoot explains it thus; Christ calls himself the Son, as Messiah. Now the Messiah, as such, was the father's servant (Isa 42:1), sent and deputed by him, and as such a one he refers himself often to his Father's will and command, and owns he did nothing of himself (Joh 5:19); in like manner he might be said to know nothing of himself. The revelation of Jesus Christ was what God gave unto him, Rev 1:1. He thinks, therefore, that we are to distinguish between those excellencies and perfections of his, which resulted from the personal union between the divine and human nature, and those which flowed from the anointing of the Spirit; from the former flowed the infinite dignity of his perfect freedom from all sin; but from the latter flowed his power of working miracles, and his foreknowledge of things to come. What therefore (saith he) was to be revealed by him to his church, he was pleased to take, not from the union of the human nature with the divine, but from the revelation of the Spirit, by which he yet knew not this, but the Father only knows it; that is, God only, the Deity; for (as Archbishop Tillotson explains it) it is not used here personally, in distinction from the Son and the Holy Ghost, but as the Father is, Fons et Principium Deitatis - The Fountain of Deity.
III. "As to both, your duty is to watch and pray. Therefore the time is kept a secret, that you may be engaged to stand always upon your guard (Mar 13:33); Take ye heed of every thing that would indispose you for your Master's coming, and would render your accounts perplexed, and your spirits so too; watch for his coming, that it may not at any time be a surprise to you, and pray for that grace which is necessary to qualify you for it, for ye know not when the time is; and you are concerned to be ready for that every day, which may come any day." This he illustrates, in the close, by a parable.
1.Our Master is gone away, and left us something in trust, in charge, which we must give account of, Mar 13:34. He is as a man taking a far journey; for he is gone to be away a great while, he has left his house on earth, and left his servants in their offices, given authority to some, who are to be overseers, and work to others, who are to be labourers. They that have authority given them, in that had work assigned them, for those that have the greatest power have the most business; and to them to whom he gave work, he gave some sort of authority, to do that work. And when he took his last leave, he appointed the porter to watch, to be sure to be ready to open to him at his return; and in the mean time to take care to whom he opened his gates, not to thieves and robbers, but only to his Master's friends and servants. Thus our Lord Jesus, when he ascended on high, left something for all his servants to do, expecting they should all do him service in his absence, and be ready to receive him at his return. All are appointed to work, and some authorized to rule.
2.We ought to be always upon our watch, in expectation of his return, Mar 13:35-37. (1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made. (2.) We know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come, whether in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore, as soon as we are capable of expecting any thing, we must expect death. (3.) Our great care must be, that, whenever our Lord comes, he do not find us sleeping, secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord's coming; ready to say, He will not come, and unready to meet him. (4.) His coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless, and asleep, it will come upon them as a thief in the night. (5.) It is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; "What I say unto you four (Mar 13:37), I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 28–37. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
For we must needs watch with our souls before the death of the body.
For he who sleeps applies not his mind to real bodies, but to phantoms, and when he awakes, he possesses not what he had seen; so also are those, whom the love of this world seizes upon in this life; they quit after this life what they dreamed was real.
He thus concludes His discourse, that the last should hear from those who come first this precept which is common to all; wherefore He adds, But what I say unto you I say unto all, Watch.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
(de Trin. ix) This ignorance of the day and hour is urged against the Only-Begotten God, as if, God born of God had not the same perfection of nature as God. But first, let common sense decide whether it is credible that He, who is the cause that all things are, and are to be, should be ignorant of any out of all these things. For how can it be beyond the knowledge of that nature, by which and in which that which is to be done is contained? And can He be ignorant of that day, which is the day of His own Advent? Human substances foreknow as far as they can what they intend to do, and the knowledge of what is to be done, follows upon the will to act. How then can the Lord of glory, from ignorance of the day of His coming, be believed to be of that imperfect nature, which has on it a necessity of coming, and has not attained to the knowledge of its own advent? But again, how much more room for blasphemy will there be, if a feeling of envy is ascribed to God the Father, in that He has withheld the knowledge of His beatitude from Him to whom He gave a foreknowledge of His death. But if there are in Him all the treasures of knowledge, He is not ignorant of this day; rather we ought to remember that the treasures of wisdom in Him are hidden; His ignorance therefore must be connected with the hiding of the treasures of wisdom, which are in Him. (Col. 2:3) For in all cases, in which God declares Himself ignorant, He is not under the power of ignorance, but either it is not a fit time for speaking, or it is an economy of not acting. But if God is said then to have known that Abraham loved Him, when He did not hide that His knowledge from Abraham, it follows, that the Father is said to know the day, because He did not hide it from the Son. (Gen. 22:12) If therefore the Son knew not the day, it is a Sacrament of His being silent, as on the contrary the Father alone is said to know, because He is not silent. But God forbid that any new and bodily changes should be ascribed to the Father or the Son. Lastly, lest He should be said to be ignorant from weakness, He has immediately added, Take ye heed, watch and pray, for ye know not when the time is.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Epist. 199, 3) For He not only speaks to those in whose hearing He then spake, but even to all who came after them, before our time, and even to us, and to all after us, even to His last coming. But shall that day find all living, or will any man say that He speaks also to the dead, when He says, Watch, lest when he cometh he find you sleeping? Why then does He say to all, what only belongs to those who shall then be alive, if it be not that it belongs to all, as I have said? For that day comes to each man when his day comes for departing from this life such as he is to be, when judged in that day, and for this reason every Christian ought to watch, lest the Advent of the Lord find him unprepared; but that day shall find him unprepared, whom the last day of his life shall find unprepared.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(Hom. in Evan. 9) For the earth is properly the place for the flesh, which was as it were carried away to a far country, when it was placed by our Redeemer in the heavens. And he gave his servants power over every work, when, by giving to His faithful ones the grace of the Holy Ghost, He gave them the power of serving every good work. He has also ordered the porter to watch, because He commanded the order of pastors to have a care over the Church committed to them. Not only, however, those of us who rule over Churches, but all are required to watch the doors of their hearts, lest the evil suggestions of the devil enter into them, and lest our Lord find us sleeping. Wherefore concluding this parable He adds, Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at cockcrow, or in the morning: lest coming suddenly he find you sleeping.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) The man who taking a far journey left his house is Christ, who ascending as a conqueror to His Father after the resurrection, left His Church, as to His bodily presence, but has never deprived her of the safeguard of His Divine presence.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
The Lord wishing to prevent His disciples from asking about that day and hour, says, But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. For if He had said, I know, but I will not reveal it to you, He would have saddened them not a little; but He acted more wisely, and prevents their asking such a question, lest they should importune Him, by saying, neither the Angels nor I.
But He teaches us two things, watching and prayer; for many of us watch, but watch only to pass the night in wickedness; He now follows this up with a parable, saying, For the Son of man is as a man taking a far journey, who left his house, and gave his servants power over every work, and commanded the porter to watch.
See again that He has not said, I know not when the time will be, but, Ye know not. For the reason why He concealed it was that it was better for us; for if, now that we know not the end, we are careless, what should we do if we knew it? We should keep on our wickednesses even unto the end. Let us therefore attend to His words; for the end comes at even, when a man dies in old age; at midnight, when he dies in the midst of his youth; and at cockcrow, when our reason is perfect within us; for when a child begins to live according to his reason, then the cock cries loud within him, rousing him from the sleep of sense; but the age of childhood is the morning. Now all these ages must look out for the end; for even a child must be watched, lest he die unbaptized.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 13:34 is a pivotal verse within Jesus's Olivet Discourse, presenting a parable that vividly illustrates the period between His ascension and His Second Coming. It depicts Jesus as a master who embarks on a distant journey, entrusting His household (representing His followers) with specific authority and individual responsibilities, while explicitly commanding the doorkeeper (symbolizing all believers) to remain vigilant. This parable underscores the themes of faithful stewardship, diligent service, and constant watchfulness that should characterize the lives of His disciples during His physical absence.
CONTEXT
Literary Context: This verse immediately follows Jesus's declaration in Mark 13:32-33 that the exact timing of His return is unknown, even to Himself, emphasizing the need for constant vigilance. The disciples' initial inquiry in Mark 13:4 about the signs of His coming and the end of the age sets the stage for this extended discourse. Within the broader narrative of the Olivet Discourse (Mark 13), Jesus skillfully interweaves prophecies concerning the destruction of the Jerusalem temple (fulfilled in 70 AD) with eschatological warnings about His ultimate return. Verse 34 serves as a crucial transition, moving from a general exhortation to watch to a specific, illustrative parable that delineates the practical responsibilities and mindset required of His followers during the "interim" period of His physical absence. It shifts the focus from merely waiting to actively working and watching.
Historical & Cultural Context: The parable of the absent master and his entrusted servants would have resonated deeply with Jesus's audience. In ancient Jewish and Roman households, it was common for wealthy landowners or masters to travel for extended periods, leaving their estates and affairs in the charge of trusted servants. These servants were given specific duties, authority, and resources to manage the household and its operations in the master's absence. The "porter" (or doorkeeper) held a particularly crucial role, responsible for the security of the house and for being the first to recognize the master's return. This cultural backdrop highlights the expectation of diligent work and faithful management, as well as the anticipation of the master's unpredictable return, which demanded constant readiness. The parable thus draws on familiar social structures to convey profound spiritual truths about the Kingdom of God.
Key Themes: Mark 13:34 contributes significantly to several overarching themes within the Gospel of Mark and the broader biblical narrative. Firstly, it powerfully illustrates the theme of The Master's Departure and Promised Return. The "man taking a far journey" is an unmistakable symbol for Jesus Himself, who would soon ascend to heaven, inaugurating a period of waiting for His disciples. This departure, however, is not abandonment but a temporary physical absence, undergirded by the certain promise of His future return to His "house" (often understood as His church or the world He redeems). Secondly, the verse emphasizes Servant Responsibility and Stewardship. The "servants" are Jesus's followers, to whom He "gave authority" (exousía) and entrusted His work. This highlights the Christian calling to active stewardship, where believers are not passive recipients but are empowered and commissioned to manage His affairs on earth until He returns, as seen in the parable of the talents in Matthew 25:14-30. Thirdly, the phrase "to every man his work" underscores Individual Calling and Work, affirming that each believer has a unique and specific role, gift, or task within the Kingdom of God, contributing to the overall mission. Finally, the command to the "porter to watch" extends to all servants, reinforcing the paramount theme of Vigilance and Watchfulness. This is a central thread throughout the Olivet Discourse, urging a state of spiritual alertness, preparedness, and active engagement in one's responsibilities, rather than passive waiting, as further emphasized in Mark 13:35-37.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 13:34 is a masterful employment of several literary devices. Primarily, it functions as a Parable, a short, simple story designed to illustrate a spiritual lesson. Beyond a simple story, it is also an Allegory, where each element of the narrative has a symbolic meaning: the "man taking a far journey" is Jesus, His "house" is His church or the world, the "servants" are His disciples, and the "porter" symbolizes all who are called to be vigilant. The entire passage is rich in Symbolism: the journey symbolizes Christ's ascension and inter-advent period, the authority and work symbolize the Great Commission and the spiritual gifts given to believers, and the command to "watch" symbolizes spiritual alertness and preparedness for the Second Coming. This layered use of symbolism allows the parable to convey complex theological truths in an accessible and memorable way, emphasizing both the privilege of service and the urgency of readiness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 13:34 encapsulates profound theological truths about the nature of Christ's present reign and the responsibilities of His followers. It establishes the "already-not yet" tension of the Kingdom of God: Christ has inaugurated His Kingdom, but its full consummation awaits His return. During this interim, believers are not merely waiting but are actively engaged as stewards of His household, empowered by His authority and tasked with specific responsibilities. The parable underscores the sovereignty of Christ, who, even in His physical absence, remains the Master who delegates, expects faithfulness, and will ultimately return to hold His servants accountable. It highlights the divine expectation for diligent work, wise stewardship of spiritual gifts and resources, and a constant posture of spiritual readiness, knowing that the Master's return is certain but its timing is unknown.
REFLECTION AND APPLICATION
Mark 13:34 offers timeless and urgent guidance for believers living in the "in-between" time—the period stretching from Christ's ascension to His glorious Second Coming. It calls us to a life characterized by purpose, diligence, and spiritual alertness. We are not called to idleness or passive waiting, but rather to active, faithful stewardship of the gifts, talents, resources, and opportunities God has entrusted to us. Each of us, as servants in the Master's house, has a unique "work" to do, contributing to the advancement of His Kingdom and the building up of His church. This understanding should motivate us to live with intentionality, recognizing that our lives are not our own but are dedicated to His service. Furthermore, the command to "watch" compels us to maintain a constant state of spiritual readiness, living holy lives, pursuing justice, sharing the Gospel, and being prepared for Christ's unexpected return, which could occur at any moment. This active waiting transforms our present reality into a dynamic period of faithful engagement, knowing that our Master will return to commend those who have been found faithful.
Questions for Reflection
FAQ
What is the significance of Jesus calling Himself "the Son of Man" in this context?
Answer: Jesus's use of "the Son of Man" is highly significant. It is His most frequent self-designation in the Gospels and carries rich theological weight. Drawing from Daniel 7:13-14, it simultaneously emphasizes His true humanity and His divine authority as the coming judge and king. In Mark 13:34, by identifying Himself as the "man taking a far journey," He subtly connects His present humble state with His future glorious return, asserting His rightful claim as the sovereign Master who delegates authority and will one day return to hold all accountable. It highlights that the one who departs is the very one who will return in power and glory.
Who are the "servants" and what does "gave authority" mean for them?
Answer: The "servants" (Greek: doûlos) in this parable represent all of Jesus's disciples—believers throughout history. The phrase "gave authority" (Greek: exousía) signifies that Jesus has not left His followers without power or purpose. This authority is not for personal gain but for the advancement of His Kingdom. It encompasses the spiritual authority to preach the Gospel (Mark 16:15), to cast out demons, to heal the sick (Mark 3:15), and to administer the affairs of His "house" (the church). It implies a divine enablement and commission to carry on His work in the world during His physical absence, making them His empowered representatives.
What does it mean for the "porter to watch," and how does this apply to all believers?
Answer: The "porter" (Greek: thyrōrós) was the doorkeeper, whose specific duty was to remain awake and alert, guarding the house and being ready to open the door immediately upon the master's unexpected return. The command to the porter to "watch" (Greek: grēgoreúō) is then extended to all servants in Mark 13:37. For all believers, "watching" means far more than passive waiting. It implies spiritual vigilance, a state of constant readiness, moral preparedness, and active engagement in the Master's work. It means living in such a way that if Christ were to return at any moment, we would be found faithful, diligently carrying out our assigned tasks, and eagerly anticipating His arrival, not caught off guard by sin or spiritual slumber (Romans 13:11-14).
CHRIST-CENTERED FULFILLMENT
Mark 13:34, though a parable about an absent master, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ Himself. He is the ultimate "man taking a far journey," whose ascension to the Father's right hand (Acts 1:9-11) marked His physical departure. Yet, this departure was not an abandonment but a strategic move in His redemptive plan, allowing for the sending of the Holy Spirit (John 16:7) to empower His "servants" (the Church) with "authority" to continue His mission on earth. The "work" given to "every man" is the Great Commission (Matthew 28:18-20), to make disciples of all nations, a task enabled by His all-encompassing authority in heaven and on earth. Jesus, as the true Master, will assuredly return, not as a mere man, but as the glorious Son of Man, King of kings and Lord of lords (Revelation 19:11-16), to gather His faithful servants and hold the unfaithful accountable. Thus, the parable not only foreshadows His post-resurrection ministry through His Church but also underscores His ultimate sovereignty and the certainty of His promised return, which serves as the blessed hope and motivating force for all who "watch" for Him (Titus 2:13).