Mark 13 is Jesus’ lengthy monologue known as the Olivet Discourse, where He explains a number of eschatological details. It’s a challenging passage for many reasons, but it appears to break down fairly clearly. Consider v5-13 to be an explanation of common experience for people in every generation. And then note that v14-23 seem particular to those in the first century who would experience the destruction of the temple in Jerusalem. V24-27 appear to be a transition to further contemplation on the end times and second coming. V28-31 reveal that no single sign will point to the end of the age, but rather many signs experienced in every generation will demand the importance of being faithful. Finally, v32-37 simply acknowledge that because there’s no single sign of the end, and because it’s the next big thing on the eschatological timeline, we must be stay alert and awake, standing firm in our faith and trusting the Lord in preparedness. Let’s take a look:
Signs of the End of the Age
1As he was leaving the temple, one of his disciples said to him, "Look, Teacher! What massive stones! What magnificent buildings!"
2"Do you see all these great buildings?" replied Jesus. "Not one stone here will be left on another; every one will be thrown down."
3As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, 4"Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?"
5Jesus said to them: "Watch out that no one deceives you. 6Many will come in my name, claiming, 'I am he,' and will deceive many. 7When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come. 8Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth pains.
9"You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me you will stand before governors and kings as witnesses to them. 10And the gospel must first be preached to all nations. 11Whenever you are arrested and brought to trial, do not worry beforehand about what to say. Just say whatever is given you at the time, for it is not you speaking, but the Holy Spirit.
12"Brother will betray brother to death, and a father his child. Children will rebel against their parents and have them put to death. 13All men will hate you because of me, but he who stands firm to the end will be saved.
Jesus was leaving the temple after pointing out the widow who gave her last penny (Mark 12:44), and the disciples are only concerned with architecture of the beautiful temple grounds in Jerusalem. Seeing the temple wasn’t a daily occurrence for these men, so it might be for us like an annual visit to a professional sports stadium or fancy concert venue. We would probably been more focused on our surroundings than on the individuals in our midst. But Jesus rains on their marvelous parade by telling them that every stone would crumble, and the place they were admiring wouldn’t even exist. We shouldn’t be deceived by earthly glory, which can in many cases be magnificent, especially with technological advances. It will all burn up one day. Jesus said, “Heaven and earth will pass away, but My words will not pass away” (Matthew 24:35).
Once they all reached the Mount of Olives, “opposite the temple, Peter, James, John and Andrew asked [Jesus] privately” (v3) when this destruction He foretold would happen. They wanted to know how they could know when it was about to occur. So Jesus begins a lengthy monologue known as the Olivet Discourse to explain some eschatological details for His closest disciples. Though the temple – and almost everything else – would pass away, by God’s grace, the Word of the Lord will stand forever, and we have that word to consider; so let’s do that carefully.
The Words of God, and specifically the words of Jesus here, are not intended to cause us to speculate but rather to prepare. They are not words of speculation but words of preparation, as Pastor John Kimbell said. This discourse is intended to equip the disciples of Jesus to live confidently in faith in every circumstance. Because there is a spectrum of approaches to this passage, many faithful Christians can disagree on specifics here without ultimately disbanding. The differing interpretations of this text are not determining factors for salvation or even for faithful Christian living, which makes any conflict over the meaning here to be minor. Nevertheless, the ends of the spectrum are important to note. On one end, there are those who consider Jesus’ entire explanation to refer exclusively to future end times events, right before His return. On the other end are those who treat Jesus’ full monologue to describe exclusively events of the past (for us), things that occurred between the time of Jesus’ teaching and the destruction of the temple in 70 AD. Perhaps some of the description overflows to a few decades beyond that. But in between those two perspectives are more common views that Jesus is weaving some of His words that describe far off future events with other descriptions of what were surely imminent events in the lives of those who heard Him speaking audibly at that time. Still another perspective suggests with a “both/and” approach that believers in every generation could understand this teaching to be applicable for them. The challenge here is to decide which descriptions fit with which timeframes. My comments on the parallel passage in Matthew 24-25 could be helpful to consider as well:
The disciples marveled at the grandeur of Herod’s temple as they walked away, and since the topic of destruction and judgment was already on Jesus’ mind from the conclusion of the prior monologue, Jesus elaborated for His followers on that harsh reality. He says, “Not one stone here will be left on another; every one will be thrown down” (v2). No doubt the disciples pondered the comment as they made their way from the temple grounds to the Mount of Olives, and that’s when they just had to ask, “When will this happen, and what will be the sign of Your coming and of the end of the age?” These questions are assumed to have the same answer: First, when will the temple be destroyed? And second, what will be the sign of Jesus’ coming in judgment, which will presumably coincide with the end of the age?
Jesus begins His Olivet Discourse in v4, continuing through the end of the next chapter (Matthew 25:46), as a challenging answer to the disciples’ query. His answer begins with a warning, “Watch out that no one deceives you” (v4). There will be a lot of confusion. There will be many people coming and claiming to be the Christ; there will be significant deception. Most of us twenty-first century American Christians are sheltered from false Messiahs, but they are around. Perhaps you’ve heard of the Moonies, followers of the late “Reverend” Sun Myung Moon, who claimed to be the Messiah. This cult, known as the Unification Church, was founded in 1954 and claimed 7 million members across 180 countries, and it’s still around, led by Moon’s son, despite the founder’s death in September 2012. There will be “wars and rumors of wars… famines and earthquakes in various places,” but Jesus says not to be alarmed. These signs are like “the beginning of birth pains” (v8).
So stuff will happen all around you, and it won’t be good, Jesus says. But that’s not all. It gets more personal. Jesus says, “You will be handed over to be persecuted and put to death, and you will be hated by all nations because of Me” (v9). It gets worse: “Many will turn away from the faith and will betray and hate each other” (v10). More false prophets show up to deceive, and as wickedness increases, love will grow cold (v12). That’s the bad news, but Jesus says, “He who stands firm to the end will be saved” (v13). Once the gospel is “preached in the whole world as a testimony to all nations” (v14), the end will come.
So we can hear these words and understand. But is it literal? Figurative? Somehow both? The world was far different when these words were spoken and recorded, compared with today. How do I, as a twenty-first century American Christian, fit in here? What am I to make of these words? Stand firm in the faith!
There’s no doubt that the question posed by the select disciples was regarding the specific destruction of the temple in Jerusalem, which occurred in 70 AD. But the disciples in that context assumed that if/when the temple was destroyed, that would also bring the return of Christ and the end of the age. That is not specifically noted in Mark’s gospel, but it is made clear in Matthew’s account. And that leads us to understand how it is natural for Jesus’ lengthy answer to address both realities (the destruction of the temple in 70 AD and the return of the Christ with the coming of the end of the present age). Part of Jesus’ purpose in His lengthy reply is to help the disciples distinguish those two things, as they are not simultaneous as the disciples certainly thought. Mark 13:5-13 are Jesus’ words about “the beginnings of birth pains” (v8). These are descriptions of events that will be common to believers of every generation; for that reason, Jesus doesn’t distinguish between the destruction of the temple and the second coming / end of the age. Furthermore, these events are not indicators of either temple destruction or second coming either, so all believers will need to endure this type of activity in their lifetimes – famine, wars, persecution. Just as we should not be deceived by earthly glory, we should not be surprised by earthly trouble. Natural disasters and conflicts between nations will be the common but painful experience of every generation. Intrafamily hostility will also be a challenge of living as a Christian in any and every generation (v9-13). And our response to these common tribulations of life, and especially Christian life, must be to bear witness to Christ and share the gospel to all nations (v10). The Holy Spirit will be present (v11) as we endure in faith to the end of this life (v13) and gain the salvation of eternal life.
14"When you see 'the abomination that causes desolation'[1] standing where it[2] does not belong--let the reader understand--then let those who are in Judea flee to the mountains. 15Let no one on the roof of his house go down or enter the house to take anything out. 16Let no one in the field go back to get his cloak. 17How dreadful it will be in those days for pregnant women and nursing mothers! 18Pray that this will not take place in winter, 19because those will be days of distress unequaled from the beginning, when God created the world, until now--and never to be equaled again. 20If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. 21At that time if anyone says to you, 'Look, here is the Christ[3] !' or, 'Look, there he is!' do not believe it. 22For false Christs and false prophets will appear and perform signs and miracles to deceive the elect--if that were possible. 23So be on your guard; I have told you everything ahead of time.
We just saw from Mark 13:5-13, that Jesus’ words about “the beginnings of birth pains” (v8) are descriptions of events that will be common to believers of every generation. Jesus doesn’t distinguish between the destruction of the temple and the second coming / end of the age; neither are these events indicators of either temple destruction or second coming either. All believers will need to endure this type of activity in their lifetimes – famine, wars, persecution. Just as we should not be deceived by earthly glory, we should not be surprised by earthly trouble or hostility. But now in Mark 13:14-23, Jesus seems to point His disciples to a sign that the destruction of the temple is at hand, and He makes a reference from Daniel about “the abomination that causes desolation.” Luke’s parallel account is helpful here, as he mentions that armies will surround Jerusalem (Luke 21:20) as a sign of its impending desolation. It’s also helpful for me to read my own comments made when studying Matthew 24:
Jesus says to His disciples, “When you see standing in the holy place ‘the abomination that cause desolation,’ spoken of through the prophet Daniel – let the reader understand – then let those who are in Judea flee… (v15-16). I can read the referenced passages in Daniel and learn from experts about Antiochus IV, who desecrated the Jewish temple during the time of the Maccabean revolt (175-164 BC). I can consider a double fulfillment of Daniel’s prophecy as the future Roman Emperor Titus destroyed the temple in 70 AD when he conquered Jerusalem to expunge civil uprisings. But what has this to do with the end of the age? It wasn’t the end of the world, or the day of final judgment, or the return of Christ. So is it merely the end of the Jewish sacrificial age? The end of the glory of Jerusalem? That might make sense looking back, but that’s not likely what Jesus’ audience understood Him to mean.
Jesus talks to His disciples about how dreadful it will be pregnant and nursing mothers, fleeing in great urgency, and He advises praying that it doesn’t happen in winter or on the Sabbath (v17-20). He says the distress will be unparalleled, not worth comparing to anything before or after (v21). Should the implication that there is an “after” tell us something about the events Jesus is foretelling? He says the days would be unbearable if they weren’t shortened for the sake of the elect (v22). Is this a literal shortening, as in less than a 24-hour day? Or is Jesus talking broadly about the amount of time this whole ordeal will encompass, like 3 months instead of 3 years, for example? Again Jesus talks about false Messiahs showing up on the scene, and He says not to believe them. And it seems difficult not to believe them, because there will be great signs and wonders, but Jesus says they won’t be able to deceive the elect; it’s impossible, because the elect belong to God, and no one can snatch them from the hands of Jesus (John 10:28). Jesus says we will know when He comes, just as we know that lightning strikes (v25-27). It won’t be speculation, and there won’t be questioning. Jesus’ return will be unmistakable, as the presence of a group of vultures means a carcass (v28).
Understanding Jesus to be referring to Titus’ arrival in Jerusalem as the sign of the temple’s imminent destruction makes sense. His instruction regarding that event to avoid seeking shelter in Jerusalem fits as well; Jesus urges everyone to evacuate the city at that time. Those would be awful days for the people of that time.
Matthew, Mark, and Luke each offer parallel accounts of the Olivet Discourse. Referring to Daniel 11:31, Jesus, perhaps in the eyes of those authors, suggests a double fulfillment with Antiochus Epiphanes in 168 BC and Titus in 70 AD. The bottom line from v14-18 is that Jerusalem will not be spared, but v19 calls us to question whether Jesus could possibly be referring to that historical event. There is plenty of reason to see His words as acceptable hyperbole, akin to descriptions from Old Testament prophecies found in Exodus, Joel, Ezekiel, and many others. Likewise, the challenging language in v20 could refer to that time, to some future tribulation, or both with the possibility of double fulfillments. But the main message is from v21-23, where we are told not to be deceived by false messianic claims in that time or any other. That’s not the end, and there won’t be any confusion when the end does come and Christ returns.
24"But in those days, following that distress,
" 'the sun will be darkened,
and the moon will not give its light;
25the stars will fall from the sky,
and the heavenly bodies will be shaken.'[4]
26"At that time men will see the Son of Man coming in clouds with great power and glory. 27And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.
28"Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. 29Even so, when you see these things happening, you know that it is near, right at the door. 30I tell you the truth, this generation[5] will certainly not pass away until all these things have happened. 31Heaven and earth will pass away, but my words will never pass away.
In v24-27, Jesus shifts from the Jerusalem Temple destruction (and any double prophecy talk) to a certain description of the end time with the second coming of Christ. Because this description is certainly and exclusively future for all who hear and read it, it’s hard to say if it’s literal or figurative. Regardless, it’s horrific. It could be a hyperbolic expression of political turmoil and nuclear war. Or it could be a literal universe obliteration. The clear point is that no one will mistake it or wonder if this is it. Earlier in Mark 8, Jesus spoke of the second coming and final judgment, and He mentioned the Son of Man, a reference from Daniel 7, and described a variety of cosmic signs to accompany the end. It will be a clear presentation of His power, glory, and honor, as well as joy and relief for those who belong to Him, but it will be fearful, dreadful, and terrible for all who do not.
In v28-31 of Mark 13, we see his version of the Fig Tree example. We are to see that the season is upon us. Just as Spring leads into Summer – it’s the next thing and it won’t delay – so the second coming is at hand. Jesus’ second coming is near; it will be soon. When Jesus mentions “these things” in v29, He’s referring to everything mentioned in v5-23. That stuff was effectively the fig tree sprouting leaves. So fruitfulness isn’t far off, and there won’t be another season (think winter or fall) beforehand. With “this generation” in v30, some suggest that Jesus is referring to those who see the fig tree blossom, and even that the fig tree blossoming is the reconstitution of the nation of Israel in 1948. If a generation is 70-80 years, then Jesus’ return could be between 2018-2028. That’s a little too aggressively dogmatic in my mind, and I think it goes against the truth that no one knows. Furthermore, the parallel accounts add “and all the trees,” which excludes the fig tree from being the exclusive sign. Jesus’ generation saw all the signs of v5-23, and that just goes to show that His second coming is the next thing on the calendar of God. Finally v31 gives us assurance that, though the cosmic signs will truly be horrific, bringing an end to heaven and earth as we know them, causing them to pass away, Jesus’ words will hold true forever.
Once again, I’m going to include my commentary on the parallel passage from Matthew 24 for comparison:
So all of the distress of the labor pains bring the return of Christ. Jesus quotes Isaiah saying that the heavenly lights will go out and/or be shaken (v29). He says, “At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory” (v30). It is sad to me that “all the nations of the earth will mourn” at the return of Jesus. It seems to indicate that the world will not be a very Christianized place, and even that the people of the earth will know that the end is coming upon them. I picture an asteroid heading toward earth, and the scientists have no way to stop it – as in the version of the movie Armageddon but without the good ending, at least from the pagan’s perspective. Regardless, there will be a clear display of power and glory from the Lord in that moment, and the trumpet will sound drawing the elect to the side of Jesus. The apostle Paul elaborates on this teaching in his epistles (especially to the Thessalonians), and it’s worth further study, but for now, Jesus says that we can learn the lesson He’s teaching by looking at the fig tree (and all the trees, as Luke’s account adds). We can know spring is in the air and summer approaches by seeing the leaves; in the same way, as the signs Jesus describes in this passage are all the more evident, so we can discern that the second coming and the end of the age are increasingly near, “right at the door” (v33), Jesus says.
V34-35 receive lots of attention and lead to differences of opinions among the experts, usually based on their eschatological position coming into their reading of the text. The question is this: Who is “this generation”? Is Jesus referring to His audience as “this generation?” If so, when He adds that they “will certainly not pass away until all these things have happened,” we must conclude that Jesus was speaking solely of the fall of Jerusalem and the Jewish sacrificial system (post-millennial). If Jesus is referring to the generation that sees the leaves on the tree, so to speak, then He’s talking about a pretty quick end to the age, once the signs hit in full bloom (v22). And that generation, says one expert (David Reagan, Lamb and Lion), could be those who witnessed the return of Israel to the map of the world in 1948. And that would allow some 40 minimum to 120 years maximum from that date, if Reagan is correct (pre-millennial). And if “this generation” refers more broadly to all those who experience the signs Jesus mentions, in varying degrees, then of course, we include all those who live between the first and second comings of Christ (amillennial). And Jesus’ conclusion is that His words will never pass away (v35). Write it down; it’s done.
I think I get the point; the end of the age will come after the gospel is preached to all nations and people groups. Jesus will return – in an unmistakable manner – amidst difficult times in this world. The church will be persecuted; false teachings will abound. Nations will be threatened while threatening. Jerusalem – and Judaism as they knew it back then – would not last. But still Jesus is not done; He adds a little more detail.
The Day and Hour Unknown
32"No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. 33Be on guard! Be alert[6] ! You do not know when that time will come. 34It's like a man going away: He leaves his house and puts his servants in charge, each with his assigned task, and tells the one at the door to keep watch.
35"Therefore keep watch because you do not know when the owner of the house will come back--whether in the evening, or at midnight, or when the rooster crows, or at dawn. 36If he comes suddenly, do not let him find you sleeping. 37What I say to you, I say to everyone: 'Watch!' "
The Olivet Discourse ends with a multitude of repeated exhortations to be on guard, stay sober, remain awake, be alert, pray, and watch. Though Jesus’ return is near and soon, we simply won’t know when until it is upon us. There has been a sequence of events in history (His Story), and we are certainly in the final chapter. There was Creation, Corruption, Catastrophe, Confusion, Christ, and Cross; Consummation is all that remains in the Lord’s Covenant work. We must keep watch and stay diligently at work until then.
Finally, let’s reconsider my comments from the parallel passage in Matthew 24:
So if we weren’t sure what Jesus meant by “this generation” in v34, it’s okay, because in v36, He clarifies, saying, “No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.” It’s comforting on the one hand, that we don’t have to try to get it figured out to the day or hour, but it’s discomforting on the other hand, because Jesus doesn’t know something! How can it be that Jesus, who has received all authority from the Father, doesn’t know when He’s coming back? Should that concern us? One of God’s character traits, or attributes, is longsuffering. “He is patient,” we read in 2 Peter 3:9, “not waiting anyone (of His elect) to perish but all (of His elect) to come to repentance.” I think there’s a “last one in” that the Father is waiting on, and He alone reserves the right to declare when that has happened. In the meantime, Jesus stands ready to return, and the angels, who are waiting to fetch the elect at the sound of the trumpet, long to investigate how all this works as well.
Jesus says in v37 that He will return to a world that is much like it was in the days of Noah. Pagans were the majority, while God’s people were few; pagans carried on with worldly pursuits, while believers were doing the work of God; pagans knew nothing about what was coming, while God’s people knew it and warned others only to be mocked and ridiculed. Then the flood took them all away – all but 8 believers. Jesus will return to a similar environment that the flood first came upon. Jesus illustrates the swiftness of the rapture in v40-41, saying to keep watch in v42, because we don’t know the day our Lord will come. But then Jesus clarifies a little further, saying that if the master of a house knows a thief is coming at such-and-such time, he will be ready with lookouts to prevent any stealing. Jesus says we’ve been told that He is coming, so we are to be ready. Again, the Apostle Paul echoes this concept with a repeated call to wake up, to be alert and sober, guarding against the temptation of the nighttime to sleep. Jesus tells the disciples that He will come at an hour they do not expect (v44). So that begs the question, “If we are to constantly expect Him, how then will He come?” I think the spirit is willing but the flesh is weak. We might want to keep watch; we may strive to stay awake, like the disciples did in the Garden (which they will soon do in our study of Matthew), but sadly we will not; sadly, we will all fall away to some degree. But that’s why we do not rely on our own obedience and good works. We need a Savior, who has come and conquered and will come again soon!
Jesus explains that the one who continues in the work he has been given by the master is the faithful and wise servant, and it will be good for him to be working for the master when the master returns (v45-46). It’s an encouragement from Jesus to press on in the work God has given us, and the reward is more responsibility in the role of steward to God the King. “But,” Jesus warns, “suppose that servant is wicked and” rejects and neglects the work of God to live selfishly. That servant will not only be surprised to see the master return when he doesn’t expect him, but also end up cut up into pieces and assigned a place in hell with the hypocrites, “where there will be weeping and gnashing of teeth” (v51). The encouragements and warnings are real. We must persevere in faith, standing firm in the midst of difficulty and turmoil; the reward is great, and the penalty for failure to do so is far greater than we can bear. But thankfully, God will preserve us in faith if we belong to Christ, and we can rest in His perfect obedience on our behalf and repent thanks to God’s kindness when we fail to stand firm.
Footnotes
- 13:14 Daniel 9:27; 11:31; 12:11
- 13:14 Or he; also in verse 29
- 13:21 Or Messiah
- 13:25 Isaiah 13:10; 34:4
- 13:30 Or race
- 13:33 Some manuscripts alert and pray
Bible text from
Gospelcom.net. Copyright 1973, 1978, 1984 by
International Bible Society.