Jesus' prophecy about the destruction of the city and the Temple, sometimes called the Little Apocalypse, causes bewilderment among many. This bewilderment first arose in the second generation of Christians, some of whom lived to the year 70 and saw with their own eyes the devastation of Jerusalem and the destruction of the Temple of which the Saviour speaks. This was because...
Jesus' prophecy about the destruction of the city and the Temple, sometimes called the Little Apocalypse, causes bewilderment among many. This bewilderment first arose in the second generation of Christians, some of whom lived to the year 70 and saw with their own eyes the devastation of Jerusalem and the destruction of the Temple of which the Saviour speaks. This was because what Jesus had predicted happened, while He Himself still did not return. Another revelation, given to the apostle John, was needed before the meaning of the new era became clearer. Jesus Himself, meanwhile, seems not to have gone into detail when speaking about the end times and His return in glory. He mentions only the principal events: the end of the former age and the coming of the Kingdom in all its fullness.
The revelation received by John completed the picture: it portrays an entire age, the age of the advancing Kingdom, which the Saviour does not mention at all in His prophecy. This is understandable, however: He was telling the disciples about the coming events when history had not yet ended, when the Temple was still standing in its place. In Jesus' words, it is precisely the end of the Second Temple that becomes the end of times.
This might seem strange: almost two thousand years have passed since the year 70, yet history apparently continues. But from the standpoint of the processes that began with Christ's coming into the world, the former history really did end with the end of the Second Temple. All subsequent events belong to another age, one wholly defined by the moment of its completion and therefore by the Saviour's return and the manifestation of the Kingdom to the world in all its fullness. This is precisely why, immediately after describing the devastation of Jerusalem and the Temple, Jesus turns to the subject of His return and the triumph of the Kingdom. He says nothing about the transitional age itself. This is why those who remembered this conversation formed the impression that Jesus would return immediately, or almost immediately, after these events.
The revelation received by John after the year 70 put everything in its place: it became clear that an entire age was meant, the age of the advancing Kingdom in which we too have had to live. Yet it can already be regarded as the home stretch leading us to the goal. The main thing is to reach it.
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4:9 Come to me - Both that he might comfort him, and be strengthened by him. Timotheus himself is said to have suffered at Ephesus.
4:10 Demas - Once my fellowlabourer, Pmn 1:24.Hath forsaken me. Crescens, probably a preacher also, is gone, with my consent, to Galatia, Titus to Dalmatia, having now left Crete. These either went with him to Rome, or visited him there.
4:11 Only Luke - Of my fellowlabourers, is with me - But God is with me; and it is enough. Take Mark - Who, though he once "departed from the work," is now again profitable to me.
4:13 The cloak - Either the toga, which belonged to him as a Roman citizen, or an upper garment, which might be needful as winter came on. Which I left at Troas with Carpus - Who was probably his host there. Especially the parchments - The books written on parchment.
4:14 The Lord will reward him - This he spoke prophetically.
4:16 All - My friends and companions. Forsook me - And do we expect to find such as will not forsake us? My first defence - Before the savage emperor Nero.
4:17 The preaching - The gospel which we preach.
4:18 And the Lord will deliver me from every evil work - Which is far more than delivering me from death. Yea, and,over and above, preserve me unto his heavenly kingdom - Far better than that of Nero.
4:20 When I came on, Erastus abode at Corinth - Being chamberlain of the city, Rom 16:23.But Trophimus I have left sick - Not having power (as neither had any of the apostles) to work miracles when he pleased, but only when God pleased.