What does Mark Chapter 13 mean?
Jesus’ teaching recorded in Mark 13 is called “The Olivet Discourse” because He and the disciples are on the Mount of Olives, east of the temple. In the discourse, Jesus prophesies about the fate of the temple, Jerusalem, and the end times.
The religious and civil officials have categorically rejected Jesus. As leaders of the people, their decision closes the door on God’s continued work through the Jews. Judaism will cease being the primary avenue through which God reaches the world. Jerusalem and the temple, which were designed to be the center of God-worship and have become the nationalistic symbol of the Jews, are no longer needed. The disciples will spread the gospel to the world. Jerusalem and the temple will be burned to the ground in AD 70.
The worldwide church agrees on this, but theologians disagree on the less concrete prophetic parts of Jesus’ teaching. The interpretation of biblical prophecy depends on the reader’s view of the end times. The two primary ways of interpreting Mark 13 try to answer a question: what is the timing of the fulfillment of the prophecies? Were they fulfilled with the siege of Jerusalem in AD 70? Or do they refer to the tribulation, yet in our future? Or perhaps to a mix of both?
Preterism—from praeter, the Latin word for “past”—teaches that all biblical prophecy has been fulfilled. The more moderate partial-preterism allows that there may be some prophecies yet to come to fruition. Both rely on Jesus’ words in Mark 13:30: “Truly, I say to you, this generation will not pass away until all these things take place.” Many of the prophecies in Mark 13 do appear to have been “completely” fulfilled by the destruction of Jerusalem and the temple in AD 70. The rest, such as earthquakes and famines (Mark 13:8), the defilement of the temple (Mark 13:14), and Jesus’ dramatic return (Mark 13:24–27) have not. Preterists “spiritualize” these verses, saying for example, that the “abomination of desolation” was the disrespect with which the Roman army treated Jerusalem. Or, they indicate that the common-level incidents of war and famine prior to 70 AD are the entire fulfillment of these ideas.
Futurism teaches that many of the prophecies in Daniel, Revelation, and the Olivet Discourse have yet to come true, even though the vast majority still reference Israel. The church did not permanently take the place of Israel in God’s plan. After the members of the church are raptured, God will again use Israel to reach the world with His truth. Although some prophecies such as war (Mark 13:8) and false teachers (Mark 13:5–6, 21–22) do have other fulfillments, the prophecies directed at Israel will happen to Israel during the seven-year tribulation and later. As for Mark 13:30, futurists explain that “this generation” refers to the generation in the future that will experience the events of the tribulation: the horrors that are to come will come quickly and not last long. This is the view of Got Questions Ministries, the parent company of BibleRef.com.
Jesus starts with a soon-to-be-fulfilled prophecy (Mark 13:1–2). Herod’s temple, which the disciples so admire, will be torn stone from stone in AD 70. Although other end-times prophecies mention that the as-yet-un-rebuilt temple will be defiled, there’s no mention that it will be destroyed again.
The next section starts the discourse. Matthew mentions that the four disciples not only ask when the temple will be destroyed, they ask when Jesus will return (Matthew 24:3). Jesus follows with a long list of signs that do not point to His return. The signs include false teachers, natural disasters, famine, and persecution (Mark 13:3–13).
Jesus follows with a defining event of the tribulation: the “abomination of desolation.” At the midpoint of the tribulation, the Antichrist will defile the temple. Believers must maintain awareness that the end is coming, but not yet here, and realize that any human guru who claims to be the Christ is lying (Mark 13:14–23).
At the end of the tribulation, Jesus’ return will be unmistakable. He will come with power and glory and gather His followers to Him (Mark 13:24–27). The parable of the fig tree will remind the tribulation saints that they have all the information they need. Even though they will not know the exact moment of Jesus’ return, they can rest that He will come quickly. They should live their lives accordingly (Mark 13:28–37).
The center of Mark 13 forms a chiasm. A chiasm is a poem of ideas in a forwards-backwards pattern, visualized as A B C B A. In Mark 13:5–6, Jesus says to watch for deceivers. In 13:7–8, He tells them what to do when they hear of international war and disaster. In 13:9–13, He speaks of the more personal persecution of Christians. Mark 13:14–21 speaks of a great disaster and conflict. And in 13:21–23, He tells them again to watch for deceivers.
Chapter Context
The prior chapter contained several parables and Jesus’ answer to assorted questions. In this section, Jesus turns His teaching towards the disciples. He explains concepts related to the end times: the still-future period when God will complete His plan for judgment on sin. Those details include a prophecy about the impending destruction of the temple. The final chapters of Mark then describe events up to and after the crucifixion of Jesus at the hands of His enemies.
Verse by Verse
Verse 1. And as he came out of the temple, one of his disciples said to him, “Look, Teacher, what wonderful stones and what wonderful buildings!”
Over five hundred years before Jesus was born, Jewish exiles in Babylon returned to Jerusalem and rebuilt the temple (Ezra 3). About 160 years before Jesus was born, Antiochus IV Epiphanes defiled the temple by dedicating it to Zeus and sacrificing a pig on the altar. The Maccabean family led a revolt, taking back the temple and rededicating it. In 39 BC, Herod the Great overran the temple and killed many of the priests. About twenty years later, he tried to placate the Jewish populace by renovating the temple to surpass the standards God gave Solomon. Although major construction was completed in only a few years, it wasn’t entirely finished until AD 67—long after this passage in Mark occurred. Three years later, the Romans besieged Jerusalem and fulfilled Jesus’ prophecy that every stone would be taken, one from another (Mark 13:2).
At this time, the temple and surrounding courtyard are indeed “wonderful.” The temple is massive, made of great white stones. The eastern side is covered in gold. Herod not only expanded the temple, he expanded the top of the temple Mount. He built great walls to roughly square off the plateau, and back-filled them to flatten the top. Porticoes—open-air porches— line the top edges. The largest, Solomon’s portico, borders the southern edge. On the northwest corner is Antonia Fortress, home to the garrison that guards the temple Mount against riots. It is this garrison that will save Paul when he is wrongly accused of bringing Gentiles into the temple (Acts 21:27–36).
Throughout the week, Jesus and the disciples have probably entered the temple courtyard through the east gate, where the morning sun shines through and onto the temple. Although built by an evil, quasi-Jewish king, the temple is architecturally a magnificent emblem, representing both the worship of God and the nationalism of the Jews. Unfortunately, it has become more of the latter and less of the former. The building that should be the centerpiece of God-worship is now a symbol of corruption (Mark 11:15–19).
Context Summary
Mark 13:1–2 is a short conversation tying together Jesus’ teaching and interactions on the temple Mount in Mark 11:15—12:44 with the next section of Mark. That future episode is noticeably darker. Jesus has spent the last week sleeping on the Mount of Olives during the night and teaching in the temple courtyard during the day (Luke 21:37). The representatives of the temple have rejected Jesus, so God will reject them and the symbol of God-worship they have corrupted. Within forty years, the temple, Jerusalem, and the cohesiveness of the Jewish people will be gone—ruined by the Romans in AD 70. Jesus’ prophecy about the temple is also found in Matthew 24:1–3 and Luke 21:5–7.
Verse 2. And Jesus said to him, “Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down.”
Jesus and the disciples are leaving the temple courtyard for the last time before the crucifixion. While in Jerusalem, Jesus had reinstated His public teaching ministry. Starting with Jesus’ comments on the generous widow (Mark 12:41–44), the rest of Jesus’ teaching as recorded by Mark will be dedicated solely to His disciples. In this chapter, Jesus prophesies what will happen to the Jews, both in the near future and the end times.
The Jews who returned to Jerusalem from exile in Babylon rebuilt the temple around 550 BC. About fifteen years before Jesus was born, Herod the Great started a massive renovation of not only the temple but the plateau it sits on. The major work is finished, but the details won’t be completed until AD 67. That is some three decades after Jesus speaks these words. A year before the temple is finished, tension between Jews and Romans will reach a critical mass. That conflict will move beyond minor skirmishes which have plagued the Roman leaders since they came into power. The Jews will fully revolt, driving the Romans out of Jerusalem. Nero will respond. He will send General Vespasian, who will sweep through Judea and herd the rebels into Jerusalem. Vespasian will return to Rome to become emperor, leaving General Titus to finish his work.
In AD 70, Titus and his army will allow Jews to enter Jerusalem for the Passover, only to turn and guard the gates and prevent travelers from leaving. Despite efforts by the Jewish historian Josephus to broker a truce, the Romans will maintain their siege. In August, they’ll storm the city and massacre the weakened residents.
In the course of their looting, the Romans take the implements used in the temple. The temple itself burns, melting the gold that covers the east wall into the cracks of the stones in the pavement. In order to get at the precious metal, the Romans will tear the temple and the paving apart, stone by stone. When Jesus says that not a single stone will be left stacked, this is not an exaggeration. The destruction of the temple will be so complete that modern researchers, to this day, aren’t exactly sure where it sat. the general location is known, but unlike other ruins, there is nothing left to precisely define the building.
Even worse, the loss of life in AD 70 will be staggering. During the battles, as many as 500 Jews will be crucified each day. Over 100,000 will die during the siege. Nearly 100,000 will be taken prisoner, thousands of whom would be conscripted as gladiators.
This destruction of the temple is like the collapse of the dusty shell of a long-dead beetle. What was to be a place to worship God has been replaced by commercialism (Mark 11:15–19), politics, and grand-standing (Luke 18:10–14; Mark 12:38–41). The temple is no longer where God dwells. As Jesus definitively broke with the religious leaders in Mark 12, He now breaks with the temple, itself (Ezekiel 10:18–19).
Because of prior history, and a military sense of the coming Messiah, the disciples expect Jesus to destroy the Romans and usher in a golden age for Israel. Jesus warns that it is Jerusalem that will be destroyed by the Romans.
Verse 3. And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately,
The Mount of Olives is a hill to the east of Jerusalem. On its eastern flank is the town of Bethany where Jesus’ friends Mary, Martha, and Lazarus live. Since Jesus and the disciples arrived in the area, they have spent nights on the Mount of Olives and days in the temple courtyard where Jesus has been teaching (Luke 21:37).
From the Mount of Olives, the disciples can look across the Kidron Valley, through the Eastern Gate, straight to the front wall of the temple. In AD 810, the gate was closed by Muslims, only to be reopened three hundred years later by the Crusaders. In 1541, Ottoman Sultan Suleiman bricked it in closed, either for defense or in an attempt to thwart the prophecy that Jesus will use it when He returns. In 2019, it remains closed.
The four disciples listed are the first four Jesus formally invited to follow Him (Mark 1:16–20). Peter, James, and John have been Jesus’ closest friends since the beginning of His public ministry. They were the only three to watch Jesus raise Jairus’ daughter from the dead (Mark 5:37–42) and witness the Transfiguration (Mark 9:2–13). Soon, Jesus will ask the three to pray in the garden of Gethsemane (Mark 14:32–42). In this case, Peter’s brother Andrew has come as well.
Context Summary
Mark 13:3–13 occurs less than a week after a crowd celebrated their belief that Jesus is the Son of David, come to restore Israel from her Roman oppressors (Mark 11:10). The disciples think Jesus spent the last three years preparing them to rule in His royal court (Mark 10:35–45). Moments ago, Jesus prophesied it is the temple and Jerusalem that will be destroyed, not the Romans (Mark 13:1–2). The disciples were understandably confused, even as He continues His dire predictions. Jesus’ warnings are also recorded in Matthew 24:4–14 and Luke 21:8–19.
Verse 4. “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?”
After a last day of teaching on the Temple Mount, Jesus warns the disciples that the temple itself will be torn down so thoroughly one stone will not sit on another (Mark 13:2). After they leave Jerusalem and settle on the Mount of Olives in the east, the four fishermen—Peter, John, James, and Andrew—are rattled by the prophecy and ask Jesus for clarification. Where Mark records a more generic question, Matthew adds that they ask, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” (Matthew 24:3)
It’s as if the disciples have finally asked the right question. For three years they have followed Jesus, much of that time anticipating that He will free the Jews from Roman rule and take His rightful place as king. These men expect that when He does so, they will have positions of authority in His kingdom (Mark 10:35–45). Jesus has told them many times that first, He must die (Mark 8:31; 9:30–32; 10:32–34). Between the expectations of glory and splendor and the veiling work of the Holy Spirit (Luke 9:45; 18:34), the disciples still don’t understand that Jesus is about to be crucified. But it is possible they may be getting the idea that Jesus’ victory is not coming as soon as they thought.
Jesus’ answer, the longest answer to a question recorded in the Gospels, covers His coming and signs of the end of the age. The prophecy encompasses the disciples’ near-future of persecution; the AD 70 destruction of Jerusalem; our present time of persecution, wars, and natural disasters; and the catastrophic horror of the tribulation.
Jesus’ words are not primarily to the disciples but to Christ-followers in the end times. The theme is applicable to all believers, however. They need to know that the hardships will be temporary (Mark 13:30), they have work to do (Mark 13:34–37), and they must guard themselves against sin (Mark 14:37–38). These end-times prophecies have vague, incomplete fulfillment in our own modern age; this means we need to keep our eyes on God’s kingdom, as well. Our anticipation of the end times should fuel the urgency of our work, not distract us from it. That sense of Jesus’ imminent return should always remind us that while this world is temporary, our relationship with God is eternal.
Verse 5. And Jesus began to say to them, “See that no one leads you astray.
“See” is from the Greek root word blepo. It doesn’t merely mean to casually observe. Rather it implies discerning what is going on when the situation is not obvious. Jesus uses blepo five times in this chapter (Mark 13:2, 5, 9, 23, 33). Once (Mark 13:2), He tells the disciples to note the temple and its grounds. Four times, He tells them to be on guard or take heed. He does not say to take heed of the signs of His coming or even to watch for Him. Those are more passive observations (Mark 13:14, 29). Jesus wants His audience to take heed of themselves: to watch their own understanding so they won’t be fooled by false teachers (Mark 13:5, 21), to keep at their work for God’s kingdom (Mark 13:34–37), and to remember that the tribulation will be horrible, but it will be very short (Mark 13:29–30).
Ever since those earliest days, there have been those obsessed with end-times prophecies. For some, that’s driven by the promise of relief from hardships. Others just think it’s exciting. Mark 13:6–8 and Mark 13:32–37 indicate that we cannot know, specifically, when Jesus will return. Popular internet resources list nearly two hundred doomsday prophecies, none of which have come true. Most puzzling are “prophets” who live to see their first prophesied date come up empty, only to revise their schedule and try again.
Studying end-times prophecy is fine. For believers, behind the horror is the hope of God’s ultimate triumph over evil. But false teachers will use that excitement and add an element of fear. Once we are afraid of some part of the end times, we can quickly be made afraid of things in our present time, if they hint at the fears to come. Fears about the mark of the beast are twisted into paranoia over bar codes and the possibility that the government will implant chips under our skin. Fear of the Antichrist becomes an easy outlet for vilifying public figures, even those who don’t fit any biblical criterion for the Antichrist. Fears of the natural disasters promised in Revelation lead to paranoia that every earthquake, eclipse, or weather change heralds the end of the world.
Jesus isn’t saying that a vote for the wrong political party is what ignites the tribulation. According to the premillennial interpretation, Christ-followers in the church will be taken at the rapture and won’t experience the tribulation (1 Thessalonians 4:13–18; 1 Corinthians 15:50–54). Jesus is saying that we need to compare what we experience with what the Bible says. Rest in the fact that God has a plan that will not be thwarted. And concentrate on what He has called us to do: namely to preach the gospel, even if we’re persecuted for it (Mark 13:11).
Verse 6. Many will come in my name, saying, ‘I am he!’ and they will lead many astray.
Days before the crucifixion, the disciples still don’t understand that Jesus will die and be raised. Nor do they know that forty days later He will ascend into heaven (Acts 1:9–11), not to return until after the tribulation. In this special teaching to Peter, James, John, and Andrew, Jesus teaches them about what to expect in the future. That includes their own immediate future and the end times of the world. Jesus’ most pressing concern is that they—and we—understand the truth as it is written in the Bible and not be led astray by false teachers.
Whether literally or in essence, people have claimed to be Jesus since shortly after the ascension. Ann Lee, founder of the Shakers, said she was Christ-incarnate in the female form. Baha’u’llah claimed to fulfill not only Christianity but also two other religions. The followers of Sun Myung Moon of the Unification Church believed he was Jesus. Jim Jones claimed to be Jesus, Buddha, and Lenin reincarnated. Others include Marshall Applewhite, Charles Manson, Jose Luis de Jesus Miranda, and David Koresh.
Not all those false teachers can be written off as bizarre loonies; many had great influence over numbers of people. It’s unclear how many have joined the Unification Church, but records vary from 250,000 and 3 million. The World Mission Society claims it has had 1.7 million members. Jose Luis de Jesus Miranda said that he had 2 million. This leads to a sad truth: millions of people understand Jesus is coming back—but don’t realize how conmen will lead them to hell in Jesus’ name.
Beyond drawing their followers away from Christ, many false Christs lead their followers to physical death. Marshall Applewhite convinced 39 members of his Heaven’s Gate cult to kill themselves. Almost 80 Branch Davidians died in David Koresh’s fight with federal agents. And Jim Jones had 920 of his followers drink poison.
The Bible thoroughly denounces false teachers (Matthew 12:33–37; 16:15–16; Galatians 1:7–9; 1 John 2:22; 2 John 1:9; Jude 1:11). Although it can be difficult to identify a false teacher (2 Corinthians 11:14–15), at first, God promises to give us wisdom if we ask (James 1:5). Although the generation of believers that lives in the end times will not be deceived, they will need to pay close attention to Scripture (Mark 13:22).
Verse 7. And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet.
Peter, James, John, and Andrew have asked Jesus what signs will precede the destruction of the temple (Mark 13:4) as well as His return and the end of the age (Matthew 24:3). Jesus starts with events that are not such signs: He explains events that do not, themselves, imply that the end times are approaching. Christ is clarifying that just because the world gets dangerous, or “worse,” does not automatically mean the end is moments away.
“Wars” means active battles where you live while “rumors of wars” refers to battles you hear about but that don’t directly affect you. Countless wars have taken place in the last two thousand years. It’s estimated that 123 million people have died in the thirty-or-so wars of the 20th Century. But even if a worldwide nuclear war were to break out tomorrow, it would not mean that Jesus will return immediately.
These wars and rumors are necessary. For the most part, we don’t know why God uses the tragedy of war to set the stage for His plans. We do know that World War II resulted in the re-formation of the nation of Israel. The existence of Israel is crucial to prophecy; the Antichrist will be definitively identified when he brokers peace between Israel and their enemies (Daniel 9:24–27).
Naturally, we have a hard time understanding how God could allow such atrocities as the Holocaust or trench warfare in WWI for His plan. But it is our inclination to be violent and cruel to each other. It is God’s nature to provide opportunity for our redemption. He does this despite of and through our own sinfulness. Just as it was our cruelty that crucified Jesus, it will be human cruelty that will prepare the world for Jesus’ return.
Verse 8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains.
“Nation” is from the Greek root word ethnos and means a group of people who are associated by some shared characteristic, whether geographical or familial or tribal. Paul uses the term in his letters to identify Gentiles in general (Romans 2:14, 24; 3:29). “Kingdom” is from the Greek root word basileia, and has more of a formal, political meaning. It is the territory and people ruled over by a specific leader, particularly a monarch. In simplified, modern terms, with basileia, Jesus prophesies formal wars, and with ethnos, He warns us of what modern people might define as “terrorists.”
The world has seen truly dramatic earthquakes. In 1556, 830,000 people in China died via an earthquake. In 2004, 230,000 people from Indonesia, Thailand, Sri Lanka, and India died in an earthquake and the resulting tsunami. If these are “normal” natural disasters, we can imagine how catastrophic earthquakes might become leading up to the end times.
Luke 21:11 adds that there will be “famines and pestilences…terrors and great signs from heaven.” Millions of people have died from famines since Jesus’ warning, including 25 million in the 6th century Plague of Justinian, 50 million from the Black Death in the 14th century, and 15 million in China and India in the early 20th century. Like the earthquakes, we have not yet seen what horrific damage famines and pestilences will wreak as we approach the tribulation. Revelation depicts events which kill a fourth or a third of the living people on earth (Revelation 6:8), including natural disasters which inspire even the rich and powerful to despair (Revelation 6:12–17), leading most to believe that actual end-times events will be catastrophic beyond what we have seen thus far in history.
The last phrase spoken here is both depressing and inspiring. When we experience warfare, natural disasters, and famine, we need to remember that it is not time, yet. We must be patient and have endurance to run the race (Hebrews 12:1). Such events give us a chance to show God’s love to others, but we should not necessarily expect to be rescued in the midst of them. Jesus is coming, but not necessarily right now, even when we’re experiencing suffering.
Preterists and semi-preterists teach that the prophecies in Mark 13 were mostly fulfilled by the time of the destruction of Jerusalem in AD 70. This verse adds a complication to those claims. Between Jesus’ teaching around AD 30 and the destruction of Jerusalem, there weren’t wars, rumors of wars (Mark 13:7), earthquakes, and famines on the scale described in books like Revelation. We need to remember that despite the number of wars and natural disasters we experience today, when the end times truly approach it will be much, much worse.
Verse 9. “But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them.
“Be on your guard” is from the Greek root word blepo. Literally, it means to see or watch. But it also means to look at events with a discerning eye and determine what the real meaning is. In this chapter, Jesus does not mean for us to be on our guard passively or to just analyze events so we can determine when He will return. He means for us to consider what is going on and determine what our response should be, including trusting God over family (Mark 13:11–13), fighting misinformation (Mark 13:5), continuing the work of spreading the gospel (Mark 13:10, 34–37), and staying alive when possible (Mark 13:14–16).
Jesus identifies two groups who will persecute His followers. “Councils” refers to both local Jewish councils and the Sanhedrin which is responsible for determining if Jews broke the Mosaic Law. They do not have the authority to execute someone—for example, Stephen’s execution in Acts 7 was illegal. However, they can arrest and excommunicate people from their local synagogue. “Governors and kings” refer to civil authorities in whichever region the disciples happen to be. They, of course, often do have the authority to execute criminals, up to and including crucifixion.
The first recorded fulfillment of this prophecy is found in Acts 4:1–22. While Peter and John preach and speak to the people in Solomon’s Portico, on the Temple Mount, the priests, Sadducees, and guards arrest them and take them to the Sanhedrin. That council demands to hear how they healed a lame man (Acts 3:1–10). Peter responds in the power of the Holy Spirit, and the apostles get away with a warning. But the next time they are arrested, after some miraculous interventions, the apostles are beaten before being released (Acts 5:40). The violence quickly escalates; in Acts 7 Stephen is stoned and in Acts 12:2 James is beheaded.
One of the most successful persecutors of the church is a Jewish man from Tarsus named Saul (Acts 8:1–3). He does everything in his power to stop the spread of the gospel until Jesus meets with him. After he accepts Christ, the man starts going by the Gentile version of his name, Paul (Acts 9). He spends many years of traveling through Roman territory, evangelizing and planting churches. Due to an altercation in the temple, Paul is held imprisoned by Governor Felix (Acts 23:23–35) and held until Governor Porcius Festus (Acts 24:22–23) introduces him to King Agrippa (Acts 25:13). While arrested, Paul is able to tell both governors and the king about a saving relationship with Christ, as well as many in the prison guard (Philippians 1:13).
Where the ESV says, “to bear witness before them,” the International Standard Version says, “in order to testify to them.” Christians throughout the church age have shared the gospel with those who put them on trial. Here, however, the phrase has another meaning. To stand before those who persecute you and to remain firm in your faith is to testify that following Christ is possible and good. It declares that those who reject Christ are in the wrong. Noah did this when, out of faith, he built the ark, proving that in that wicked generation it was possible to follow God (Hebrews 11:7).
Depending on our circumstances, we also have this opportunity, contributing to Jesus’ promise that the gospel will spread around the world (Mark 13:10). Many believers around the world are persecuted and killed for their faith.
Verse 10. And the gospel must first be proclaimed to all nations.
Mark is the only Gospel author to record this quote, which has puzzled scholars for generations. “Nations” is from the Greek root word ethnos. It means any group of people that is affiliated in some way, whether by geography, culture, or tribe. Preterists and semi-preterists believe that end-times prophecy is not literal, and understand “nation” to mean the people groups within the Roman Empire, a much more reasonable goal, or the nations known to the people of Judea in this moment. The work of missionaries in the last hundred years proves that we do not have to interpret this verse so conservatively.
If the verse means the end times will not come until the gospel spreads to every people group on earth, we are almost there. According to the Bible translation ministry Wycliffe, the Bible has been at least partially translated into 3312 out of the 7099 languages currently known to be in use. The complete Bible has been translated in 670 languages and the New Testament in 1521. As of this writing, BibleRef.com’s parent ministry, GotQuestions.org, has gospel presentation pages translated into 167 languages. Over eighty percent of the world has internet access, and that number is quickly rising with the spread of smartphones. Statisticians suggest that ninety percent of online users can be reached using only twenty-one languages.
We may never arrive at the place where every single person has heard the gospel. However, we are rapidly reaching the point where someone from every tribe will.
Verse 11. And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit.
Luke 21:14–15 words this a little differently: “Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict.”. Jesus basically says not to try to figure out beforehand how to make a defense before these kings and governors. The Holy Spirit will give such a defense that adversaries will not be able to contradict it. Of course this doesn’t mean we won’t face persecution, just that the persecution won’t be justified.
The equipping of the Holy Spirit acts as a witness to others of the reality of Christ. When Stephen was first confronted before his arrest, his enemies “could not withstand the wisdom and the Spirit with which he was speaking” (Acts 6:10). When Peter and John were brought before the Sanhedrin and gave their testimonies, the council had a hard time believing such “uneducated, common men” could speak so boldly; “and they recognized [the men] had been with Jesus” (Acts 4:13). It is this God-sent power that equipped the prophets (Hebrews 1:1), and although we do not have new revelation to express, as the Old Testament prophets did, we can still rely on the Holy Spirit to help us spread the good news of Jesus.
Nor does this mean we shouldn’t prepare our knowledge at all (1 Peter 3:15), only that we don’t need to obsess about those particular moments. Being confident in the Holy Spirit doesn’t mean being carelessly unprepared. The apostles prayed for boldness in the first days of the church, that they would be able to evangelize despite the threats (Acts 4:29–31). Paul, despite his natural forceful personality, asked for prayer that he would continue to be bold and not afraid (Ephesians 6:19–20). The prayers worked, and Paul was even able to give his defense under heavy persecution (2 Timothy 4:17).
One of the major themes of Mark 13 is that we need to watch in order to be prepared. Not that we have all the details worked out, but that our hearts are ready for whatever challenges we will face, whether that be false teachers (Mark 13:5–6), natural disasters (Mark 13:8), or the chance to share the gospel before we’re executed.
Verse 12. And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death.
Jesus already faced a similar rejection when Mary and His brothers, afraid He had gone mad (Mark 3:21), tried to take Him back to Nazareth (Mark 3:31). Today, there are many parts of the country where conversion to Christianity is a betrayal to family honor. People have been killed by their own families for following Jesus.
Jesus challenged the culture in many ways, but one of the most significant is in the area of honor. In an honor-shame culture, such as the Middle East, honor is based more on how people treat you; it’s related to your position in society far more than your integrity or how you act. How a person is perceived is virtually all that matters. Honor is largely a family affair, and one errant relative can shame the entire group. Jesus rejects this way of thinking. He regularly devalues the importance of power and position in the world (Mark 9:33–37; 10:23, 35–45), and even teaches that we may have to choose not to identify with our families (Matthew 10:35–36; Mark 3:33–35). Our true family is the family of God (Romans 9:8; 1 John 3:1–2).
This does not give us carte blanche to be unloving or sinful. There’s a difference between being bold about our faith and being obnoxious (1 Peter 3:15–16). Peter specifically speaks against murdering, stealing, doing evil, and meddling (1 Peter 4:15). Punishment for sinning is not the same as persecution for our faith (1 Peter 2:20). We are meant to emulate Christ, so the evil in the world rejects us for being like Him, not because we’re also bad people (John 15:18–20).
Verse 13. And you will be hated by all for my name ‘s sake. But the one who endures to the end will be saved.
John 15:18–25 expounds on the first part of this verse. Jesus’ “name,” here, means we are representatives of His reputation, authority, and identity. If we are citizens of the kingdom of God, it is natural that those who do not follow God would make themselves our enemies. In the same way, those who reject Jesus also reject God. Instead of fearing such rejection, we should follow the examples of those apostles who were beaten, and consider it an honor to be worthy of persecution in Jesus’ name (Acts 5:17–42).
To be hated by “all” is to be hated by all types of people, not literally every person in existence. The world naturally divides itself into groups with similar beliefs. We see this drastically highlighted in politics. If we truly follow Christ and hold fast to God’s wisdom, those characteristics will not be reflected perfectly in any manmade group or club. The world rejects God, and every earthly, manmade interest or philosophy will ultimately have reason to hate or downplay believers.
Some Christians have the idea that once they accept Christ, all their problems will be over. This verse strongly says otherwise. Jesus warns that we should expect persecution (Matthew 5:10–12, 44; 10:23). He points out, “If they persecuted me, they will also persecute you” (John 15:20). Paul says, “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12).
The last part of the verse has led some to wonder about the relationship between salvation and faith. Do we have to “endure” until the very end in order to be saved? That would infer we must earn salvation—a claim the Bible denies (Acts 15:1–11; Romans 3:19–20; Galatians 2:16; Ephesians 2:8–9). Alternatively, does this mean we lose our salvation if we don’t “endure”? That’s not right, either, according to Scripture (John 6:37, 40; 10:28–30; 1 Corinthians 1:8). Endurance in the face of hardship is an identifier of those who are saved, not a requirement. We will know who are saved because they will endure (Romans 8:29–30; 1 John 2:19). Nothing that we face will separate us from God’s love (Romans 8:38–39).
Verse 14. “But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains.
“Abomination” is from the Greek root word bdelugma, which refers to a foul, detestable, blasphemous thing, such as an idol. “Desolation” is from the Greek root word eremosis and means something that has been stripped or laid waste. Some versions translate the phrase as “the abomination that causes desolation.” The original event that defined the term occurred about 200 years earlier, when Antiochus Epiphanes sacrificed a pig to Zeus in the temple.
Preterists and semi-preterists believe the prophecies recorded here were fulfilled in or before the destruction of the temple by the Romans in AD 70. To justify that interpretation, the abomination of desolation is interpreted less literally. Some say it is the destruction of the temple and Jerusalem as a whole: to treat God’s house in such a manner is supremely sacrilegious. Others think it refers to the way the Jewish leaders used Judaism to make money and gain power.
Another popular interpretation has to do with the sect of the Zealots and their actions leading up to the Roman army’s siege. Zealots were as legalistic as the Pharisees, but very anti-Roman. They strongly held that the only leader of the Jewish people was God. They rebelled against the Romans in AD 66 and actually took Jerusalem. According to the Jewish historian Josephus, from late AD 67 to early AD 68 the Zealots occupied the temple area and criminals entered the Holy of Holies. They even committed murders inside the temple.
This is a point where translation from another language can easily lose subtlety of meaning. Looking at Greek, the masculine tense of the word “standing” adjusts the neutral “abomination;” in other words, this abomination is a man. Those who believe the Zealots incited the abomination say this refers to the new high priest, Phanni. But a literal interpretation of Revelation and the end-times prophecies in Daniel identifies this man as the Antichrist.
At the midpoint of the tribulation, the Antichrist will put an end to the sacrifices in the temple. An idol will be set up in his honor that people will be required to worship (2 Thessalonians 2:3–4; Revelation 13:13–15). The Antichrist and his entourage will make Jerusalem desolate (Daniel 9:27). The events prophesied in Revelation match this promise far better than the allegorical interpretations given by preterism. Though, it is possible that the prophecy has several layers of fulfillment and was perhaps fulfilled both prior to the destruction of the temple in AD 70 and will again be fulfilled during the end-times tribulation.
The aside, “let the reader understand,” is explicit evidence that Jesus’ warnings are to those who read Jesus’ words in the future. The aside clearly is not something that Jesus spoke, but something that Mark wrote. Mark assumed readers of his Gospel would understand. It seems this aside could be especially aimed at believers in the end times. This also seems to be evidence that those who come to saving faith in Jesus will have the Bible available to them during the tribulation.
Context Summary
Mark 13:14–23 describes Peter, James, John, and Andrew asking Jesus for the signs that the temple will be destroyed and He will return to establish His kingdom (Matthew 24:3). Jesus has explained that wars, natural disasters, false teaching, and persecution will increase (Mark 13:5–13). Now He speaks of the second half of the end-times tribulation. It will start with the Antichrist erecting the abomination of desolation in the temple and end right before war and natural and supernatural disasters would cause worldwide extinction. Matthew talks a bit more about false prophets in Matthew 24:15–28 while Luke gives a shortened version in Luke 21:20–24.
Verse 15. Let the one who is on the housetop not go down, nor enter his house, to take anything out,
Jesus is prophesying about the events during the second half of the tribulation. When the Antichrist erects a statue in the temple and demands to be worshiped as a god, the Jews will have almost no time to flee their homes to hide in the mountains.
This warning was partially fulfilled during the destruction of Jerusalem in AD 70 when the Roman army destroyed Jerusalem and the Jews fled in the great Diaspora. Houses in Israel typically included a flat roof covered in rushes where those in the house would pray, socialize, or even sleep. It was on such a roof that Peter had a vision through which he learned Jesus had sanctified all food to eat and that the gospel was to be preached to the Gentiles, too (Acts 10:9–48). The rooftops were accessible through an exterior stairway. The suddenness described here implies Jews will not even have time to race down the stairs and duck into their homes to gather food or a staff.
But the prophecy can’t mean just the AD 70 event. Jesus establishes that at this moment He does not know when He will return: He does not know the timing of the end of the tribulation (Mark 13:32). It follows that He does not know the mid-point of the tribulation, when the Jews will have to flee. This makes Him concerned that it will happen in winter, when the rainy season will swell the streams and the mountains may see snow (Mark 13:18).
Unlike the second coming, there’s no indication that the timing of the destruction of the temple is hidden from Jesus. In fact, the end of the siege and the fall of Jerusalem occurred in late August to early September. Jesus’ prophecy has hints of AD 70, but it will not be completely fulfilled until the tribulation. At that time, the inhabitants of Jerusalem and across Judea won’t have time to gather money, IDs, or passports. They will be lucky to escape with their lives.
Verse 16. and let the one who is in the field not turn back to take his cloak.
Jesus is warning the Jews how urgent the danger will be at the midpoint of the tribulation. The Antichrist will fully reveal that he is the enemy of Israel, not its peace-broker (Daniel 9:27; Revelation 12:6, 13–17). He will build a statue for the world to worship (Daniel 9:27; 12:11; 2 Thessalonians 2:4; Revelation 13:15) and defile Jerusalem in a manner similar to Antiochus Epiphanes who sacrificed a pig to Zeus in God’s temple. When this happens, Jews will barely have enough time to flee the city. Some see at least a partial fulfillment of this in the tragic events of 70 AD, when Jerusalem was sacked and the temple destroyed.
In Bible times, the cloak, the robe that is worn over the clothes, is a necessary accessory. The Mosaic law specifically states that if a man borrows money and leaves his cloak as collateral, the lender is required to return the cloak at the end of the day because it may be the man’s only protection from the cold (Exodus 22:26–27). During the day, working in the fields, a cloak might not be necessary so it was left at the corner of the field. At night, fleeing to the hills, it certainly would be. And yet the coming danger is such that even the threat of cold nights is no comparison; there won’t even be time to go to the corner of the field before the people need to go.
If the times of the tribulation are more like the modern day than Jesus’ era, we can extrapolate what it might mean to those who live through it: Do not go back for your phone chargers. Leave your pets. Do not go home to pack food or get extra insulin or heart medication. There is no time to grab passports or birth certificates. Just run.
Verse 17. And alas for women who are pregnant and for those who are nursing infants in those days!
The warnings to flee Jerusalem applied to the Roman siege in AD 70, but much more so to the end times. Before the midpoint of the tribulation, it’s apparent that Judaism will have somewhat of a renewal. Israel will have a treaty with her enemies (Daniel 9:27). The temple will be rebuilt and sacrifices will resume. But after three and a half years, the Antichrist will show his true colors. He will make an image for the world to worship (Revelation 13:14). His abominations will desolate the practice of Judaism (Daniel 9:27). But Jesus promises that if they are paying attention, the people in Judea will have time to flee (Mark 13:14).
This verse has made some afraid to get pregnant and have children. Such fear reveals the dangers of taking Scripture out of context. The warning is for inhabitants of Israel during the tribulation. It will naturally be difficult for those who are pregnant or have infants to flee the area and attempt to find shelter and provision in the mountains. But this warning has nothing to do with those of us who are not in this situation. The church will be raptured before the tribulation begins, and most of the world doesn’t live in Israel, anyway.
Another verse with a similar issue is Paul’s suggestion to remain unmarried in 1 Corinthians 7:25–40. Some modern-day believers think this means God doesn’t want us to marry, but that’s not what the passage says. At that time, around AD 55, in Corinth, in southern Greece, Paul suggests that people may not want to get married. If they do, that’s fine. But nine years from Nero’s persecution against Christians and even certain Romans, at a time where spreading the gospel and planting churches was especially vital, getting married might be optional.
Verse 18. Pray that it may not happen in winter.
Although the warnings given in Mark 13:14–18 have relevance to the fall of Jerusalem in AD 70, they also reveal details that will not happen until the midpoint of the end-times tribulation. In taking the form of humanity, Jesus gave up His omniscience (Mark 13:32), but there’s no reason that God would have hidden the date of the destruction of the temple by the Romans (Mark 13:2). The siege against Jerusalem ended in late August. The temple was destroyed by September 8th. Winter was not an immediate concern. Details here seem to suggest that Jesus’ warnings are not meant to end in 70 AD, but apply to something larger.
Jesus specifically says, however, that He does not know when He will return (Mark 13:32). Since His return will be three and a half years after the mid-point of the tribulation, that means He doesn’t know when these events will take place, either. Thus, His concern that it will happen in winter.
The Antichrist’s violence against the Jews will come so quickly people will not have the chance to return to their homes to collect supplies (Mark 13:15–16). In January, the low temperature in Jerusalem is typically around 44° F, or 7° C. This doesn’t seem that cold to some people. However, for those who are not even able to grab a jacket, it will make for miserable sleeping. December and January are the rainy season in Israel. The creeks and rivers will run fast, and at higher elevations it may snow. In addition, even if the hills are tended for agriculture, there will be nothing to harvest in the winter. If the midpoint of the tribulation occurs in winter, the refugees will be cold and hungry.
Verse 19. For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be.
The tribulation is a seven-year period during which the Antichrist will rise in power and persecute Christ-followers and God will judge the world. The first three and a half years will be horrible. But, as Daniel corroborates (Daniel 12:1), the last half will see the worst destruction in the history of the earth, even including Noah’s flood.
During the siege and destruction of Jerusalem in AD 70, Josephus records that 1.1 million civilians died of starvation or violence. Another 97,000 were sold into slavery, many forced to become gladiators. During the Holocaust of World War II, 6 million Jews were killed, about 35% of the estimated Jewish population.
These disasters will pale in comparison to the end times. Zechariah 13:8–9 warns that during the tribulation, two-thirds of all Jews will be killed. Revelation 6—16 outlines the additional horrors the world will experience. These include an earthquake that will flatten every mountain and sink every island (Revelation 16:17–21). All sea life will be destroyed (Revelation 8:9; 16:3). Billions will die.
The last half of the tribulation is also known as the great tribulation, or “wrath of God.” This impending judgment on sin refers to both the end-time tribulations and the eternal, all-consuming consequences of defying the Creator (Romans 2:5; 5:9; Ephesians 5:6; Colossians 3:6). This is God’s response to the calls for justice people have prayed over the centuries. The evil world, as a whole, will face the repercussions of their rebellion against God. Until then, whoever rejects Jesus carries God’s impending wrath on them (John 3:36).
It is easy to forget, especially as Christian believers, that we all deserve the same fate. There is nothing inherent in any of us that makes us undeserving of earthquakes, famine, fire, and death. All of humanity deserves to experience God’s wrath, whether in the end-times tribulation or in an eternity in hell.
The good news is that Jesus makes this fate optional. Those who submissively and faithfully accept His sacrifice for our sins, making our relationship with God right, will escape God’s wrath (Romans 5:9). It doesn’t mean we won’t see hardships, such as war and natural disasters. But we will be free from God’s righteous judgment of our sin.
Verse 20. And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days.
The first half of the tribulation will be horrible with war, disease, and persecution of those who come to Christ after the rapture. The last half, per a traditional interpretation, will be even worse. Over the course of these catastrophes, one-third of the vegetation will burn, all the sea creatures will die, a third of mankind will die in war, and a great earthquake will shake the world around the same time that hundred-pound hailstones fall to earth (Revelation 8:1–9:21; 16:1–21). At the end, nations will rebel against the Antichrist. All the armies will join to fight Jesus as He returns to earth (Matthew 24:30; Revelation 19:11–21). Jesus will destroy everyone who doesn’t follow Him.
God established in prophecy that the tribulation will last seven years and the great tribulation, or “wrath of God,” will be the last three and a half years of this period (Daniel 9:27). This passage doesn’t mean that He will cut those years short, but that He will halt the natural progression of the violence and terror before all His followers are destroyed. “Shortened” is from the Greek root word koloboo, and means to stop suddenly, to chop off. God will end the tribulation very quickly.
Those believers who survive the tribulation—”the elect”—will live in the millennial kingdom with resurrected or raptured believers who have received glorified bodies (1 Thessalonians 4:13–18; 1 Corinthians 15:21–23, 51–53; Revelation 20:4–6). The people with glorified bodies will neither die nor sin, but the survivors of the tribulation will be as mortal and human as we are now. They will marry, have families, and die. Although Jesus will reign from Jerusalem, the survivors’ children and grandchildren will still have a choice whether to accept Him as their savior or not. After a thousand years, many of the descendants of these tribulation saints will have rejected Jesus. When Satan is released from the abyss, he will build an army to fight Jesus one more time. The short battle will result in Satan being thrown into the lake of fire forever (Revelation 20:10) and his human followers facing the great white throne judgment where they, too, will be sentenced to hell (Revelation 20:11–15).
Verse 21. And then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it.
Preterists believe that all biblical prophecy—or most, for partial preterists—was fulfilled as of the destruction of Jerusalem in AD 70. Futurists believe that although some prophecy may have more than one meaning, end-times predictions will not happen until the end times. Mark 13:21–22 seems to refer to human history from the point of Jesus’ ascension on, although, as with all other hardships, it is commonly believed things will get worse as Jesus’ second coming grows nearer.
False teachers have plagued the church since its inception. Dozens, from the mentally ill to the opportunistic, have claimed to be Jesus. Some deceived over a million followers and others manipulated their followers into killing themselves in the hope of salvation.
The deception will grow worse in the end times. When the sun and moon grow dark and the waters turn to blood and the world is covered with plagues, famines, and war, the unscrupulous will take advantage of the suffering. Currently the Holy Spirit is keeping evil spiritual forces from developing into the ultimate manifestation of the Antichrist. In the end times, His restraining hand will be lifted, giving Satan his chance to rule the world, but also allowing lesser, human, deceivers the freedom to take what they can (2 Thessalonians 2:7). Unbelievers who know a little of what the Bible says about Jesus will easily believe that someone else with magical powers (Mark 13:22) will rescue them.
Jesus’ second coming will not be so subtle. After the tribulation, when the sun, moon, and stars are dark, Jesus will appear “in clouds with great power and glory” (Mark 13:26), and the people of the earth will mourn (Matthew 24:30). Revelation describes Jesus as riding a white horse and making war, with eyes of flame and a robe dipped in blood (Revelation 19:11–13). This is a far cry from a cult leader who suggests that worship includes giving him your money and having sex with him.
Verse 22. For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect.
This verse applies to just about every moment from Jesus’ ascension until the day Jesus returns. Simon bar Kokhba, who died in AD 135, was thought by his followers to be the Jewish Messiah. Sun Myung Moon claimed to be the Messiah and fooled millions of members of his Unification Church. Jose Luis de Jesus Miranda of Growing in Grace International claimed to be both Jesus and the Antichrist. Jim Jones said he was Gandhi, Buddha, Vladimir Lenin, and Jesus reincarnated, and over nine hundred people believed him enough to poison themselves.
The last part of this verse has been misinterpreted to say that false teachers will convince Christians that they are Jesus, and the Christians will lose their salvation. What the verse actually means is that these false Christs will be so convincing that believers would be deceived if not for the truth Jesus places in their hearts.
A believer may be deceived in some aspects of theology, and indeed, no one on earth can know God fully, but believers will never be deceived regarding the essential tenets of their salvation. Jesus will not dismiss us (John 6:37). Jesus will “sustain us to the end” (1 Corinthians 1:8). We will be “kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23). In matters of salvation, Christians will not follow the voice of another (John 10:5). True believers won’t follow a person who “pretends” to be Jesus.
In the end times, the Antichrist will sit in the temple and claim to be God. Now, the Holy Spirit restrains such strong displays of blasphemy (2 Thessalonians 2:6–7), but during the tribulation, the Holy Spirit will confuse the minds of those who reject Jesus and follow the Antichrist so that they do believe the Antichrist is God (2 Thessalonians 2:1–12). For those of us who understand this now, our work is to teach others the truth about Christ so they can discern truth from deception (Mark 13:23).
Verse 23. But be on guard; I have told you all things beforehand.
This is the overall theme of Mark chapter 13. Hard things will happen. False teachers with supernatural powers will convince people they are Jesus returned. Wars (Mark 13:7), natural disasters (Mark 13:8), persecution (Mark 13:9), and betrayal (Mark 13:12) will decimate the human population and nearly destroy the earth. We must remember that Jesus warned us, and these are things we should expect.
Jesus explains that just as we can tell the changing of the seasons from the growth cycle of a tree, we should remember His words and be prepared (Mark 13:28–31). James 1:5 promises that if we lack wisdom, we only need to pray. We start with the Bible (2 Timothy 3:16–17) and rely on the Holy Spirit, the Spirit of truth (John 14:16–17). Obedience is integral to the process; if we trust and love Jesus, we will obey Him (John 14:15).
No one knows when the end times will come (Acts 1:6–7). The beginning—the rapture—is imminent, which means nothing needs to happen before Jesus comes to take His followers from the earth. It is the height of foolishness, then, to claim that numerology or ancient pagan mythology or even new revelation will reveal the date to us. It is also foolishness to declare that wars or natural disasters mean the end is near when Jesus specifically states that “these are but the beginning of the birth pains” (Mark 13:8).
We are to be alert (Mark 13:35) but not obsess about dates. We are to spread the gospel (Matthew 28:19–20), not hide from the dangers of the world. And we are to read the Bible so we know the truth and aren’t deceived by false teachers. If we do this, we can be sure that we are prepared.
Verse 24. “But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light,
Jesus is warning Peter, James, John, and Andrew (Mark 13:3) about the end times. “That” tribulation speaks back to Mark 13:19 which says, “For in those days there will be such a tribulation…” The seven-year “tribulation” is broken into two parts. In the first three and one half years, the Antichrist will rise to power. In the last half, called the great tribulation, God will judge the world not only for its current rebellion, but for mankind’s rejection of Him through the ages (Daniel 9:27). “That” tribulation means the great tribulation; so the event Jesus describes in Mark 13:24–27 takes place at the end of the tribulation, right before the millennial kingdom.
God established the sun, moon, and stars in creation for the purpose of being our source of light (Genesis 1:14–19). The removal of that light is always in the context of judgment. In Isaiah 13:10, the darkness accompanies—at least in metaphor— the ruin of the Babylonian Empire. Ezekiel 32:7 refers to the destruction of Egypt. When Jesus is crucified, the land goes dark for three hours (Mark 15:33). Isaiah 24:23 and Joel 2:10 reflect the prophecy Jesus gives here. First John 1:5 says that God is light. When light is taken away, so is God’s blessing.
Before and during the tribulation, false teachers and liars claiming to be Christ will deceive people with counterfeit miracles (Mark 13:6, 22). Jesus’ return will be much more powerful. Luke adds, “and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world” (Luke 21:25–26). Despite the warnings in God’s Word and the testimonies of the 144,000 and the two witnesses (Revelation 7:4; 11:1–12), people on earth won’t understand what is happening: judgment is upon them (Isaiah 34:1–2).
Context Summary
Mark 13:24–27 continues Jesus’ predictions about His eventual return. Anyone would be excused for being confused about the timeline of the end times, especially regarding Jesus’ return. According to a pre-tribulation, dispensational interpretation, this event is Jesus’ second coming, which occurs after the rapture and the tribulation. In fact, it marks the end of the tribulation when Jesus destroys the Antichrist and his army (Revelation 19:11–21), imprisons Satan (Revelation 20:1–3), and brings only the tribulation saints and past believers with Him into the millennial kingdom. Jesus’ return is also prophesied in Matthew 24:29–31 and Luke 21:25–27.
Verse 25. and the stars will be falling from heaven, and the powers in the heavens will be shaken.
The note about the stars and the heavenly powers is tricky to interpret. Given metaphors found in other Scripture, God’s power over creation, and modern technology, there are at least three different options.
One option is that Jesus is explaining now-modern technology using terms the first century disciples will understand. A nuclear winter might cause debris to fill the atmosphere so that the light from the sun, moon, and stars is dimmed. “Stars” falling could be satellites which cause the “powers,” or earthly rulers, to lose command, control, and communication over their forces. Or the stars could be the nuclear missiles, themselves.
Another option is that God is exerting His power over creation, as He has throughout the ages, and the meaning is explicitly literal. In Joshua 10:12–14, Joshua asked God to extend the day so the Israelites could finish the battle against the Amorites. God did so for about a full day. When God agreed to allow King Hezekiah to recover from his illness, He caused a shadow to retreat ten steps as a sign (2 Kings 20:1–11). When Korah disobeyed God, the earth swallowed him and his family (Numbers 16:31–33). As Creator, God would have no problem causing a natural disaster to fit this description. Although stars couldn’t literally fall to earth, asteroids and comets could. Others think the forces of nature will be so unsettled that physics, itself, will fail, and the stars and planets will lose their orbits. With God’s all-encompassing power and authority, there’s no reason this couldn’t happen.
Yet another option is that this verse describes the fall of evil spiritual forces. When Isaiah 14:12 talks about a fallen star, it means Satan. Isaiah 34:4 and Revelation 6:13 speak about the host of heaven falling. The powers in the heavens are demonic forces that exist in the spirit world but have influence on Earth. Ephesians 6:12 mentions “spiritual forces of evil in the heavenly places.” “Powers” is from the Greek root word dunamis and can mean the power of an army. “Heavens” is from the Greek root word Ouranos which can mean the sky or the spiritual realm of angels and demons. Furthermore, “falling” is from the Greek root word pipto which can mean physically falling, falling prostrate in submission and fear, or being removed from power. So, this is also a viable option.
The passage isn’t specific enough to say conclusively what the stars and powers are or how, exactly, they will fall and shake. It’s possible that all three will happen.
Verse 26. And then they will see the Son of Man coming in clouds with great power and glory.
Revelation 19 gives a more detailed description of Jesus’ “great power and glory.” He will arrive on a white horse, His eyes will be like fire and His robe will be dipped in blood. His army will follow on white horses. A sharp sword will come from His mouth and will destroy nations. He will bring the fury and wrath of God (Revelation 19:11–16). While the rapture will remove believers from the earth, during Jesus’ second coming, unbelievers will be destroyed and those who came to trust Christ during the tribulation will remain.
“Son of Man” is one of the more common ways Jesus describes Himself. Daniel tells how the Ancient of Days will give “one like a son of man” everlasting dominion, glory, and a kingdom over all the peoples, nations, and languages (Daniel 7:13–14). Jesus’ use of this title has confused the disciples about what the Messiah has come to do. They can understand how Jesus can be the Son of Man who is given a kingdom by God, but they can’t understand how that same victorious figure ties in with Isaiah 53‘s “Suffering Servant” who is despised and rejected by men. Jesus gives a clue here: the Son of Man will not come into His glory until the end times. Between now and then, the Suffering Servant must die (Mark 8:31; 9:31; 10:33–34).
God’s presence is often accompanied by clouds. A cloud guided the Israelites by day (Exodus 13:21). God protected Moses from His glory with a cloud (Exodus 19:9). And God appeared during Jesus’ transfiguration in a cloud (Mark 9:7). God seems to use our literal heavens as a metaphor for the spiritual heavens in which He lives. Clouds, then, act as a kind of threshold between the realms.
This wording, combined Mark 13:29, is similar to the rapture in that Jesus will descend from heaven and gather His followers (1 Thessalonians 4:15–17). There are at least three identifying differences between the rapture and this, the second coming. Nothing needs to happen in human history before the rapture, but the entire tribulation must pass before Jesus’ second coming. The rapture will take place in a single moment with no fanfare (1 Corinthians 15:50–54), unlike the spectacle of the second coming which is described here. And during the rapture, Jesus will stay in the clouds (1 Thessalonians 4:17), while the second coming marks His physical return to earth (Zechariah 14:4).
Verse 27. And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.
At the end of the tribulation, the world will be a mess. All sea life will be dead (Revelation 8:9; 16:3). Billions will be dead from disease, famine, pestilence, and war (Revelation 6:8; 9:15; 11:13; 14:20). Much of the vegetation will be gone (Revelation 8:7). The earth itself will be damaged by earthquakes and a large meteorite (Revelation 8:8–11; 16:18–20).
When the last of God’s enemies have been destroyed and the beast and the false prophet thrown into the lake of fire (Revelation 19:20–21), Jesus will call to His people and gather them together. Those who survive the tribulation will be separated into the “sheep” who are saved and the “goats” who do not follow Christ and will not survive (Matthew 25:31–46). Christ-followers, both Jewish (Jeremiah 31:7–9; Ezekiel 11:16–17; Zechariah 12:10) and Gentile (Micah 4:2–3), will live in the millennial kingdom, marry, and have children.
Believers who have died or who were taken in the rapture will also occupy the millennial kingdom in glorified bodies. They will not sin, marry, or have children (Matthew 22:30). This includes several groups: 1. Jews and others before them who followed God without the benefit of knowing Christ will be there (Daniel 12:2); 2. Christ-followers who died before the rapture (1 Thessalonians 4:16); 3. Christ-followers who were taken in the rapture (1 Thessalonians 4:15; 1 Corinthians 15:21–23, 51–53); and 4. those who came to Christ and died after the rapture (Revelation 20:4–6).
For a thousand years, the world will be at peace. People of the nations will come to Mount Zion and follow Jesus (Micah 4:1–5). Every covenant God made with Israel will be fulfilled. “They shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore; but they shall sit every man under his vine and under his fig tree, and no one shall make them afraid, for the mouth of the LORD of hosts has spoken” (Micah 4:3–4).
At the end of the millennial kingdom, Satan will be released from prison and lead the mortals who have not accepted Christ into rebellion against Him (Revelation 20:7–9). God will permanently cast Satan into the lake of fire where the unbelievers throughout the generations will join him after the judgment of the great white throne (Revelation 20:10–15).
Verse 28. “From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near.
Every culture has markers that are recognized as symptoms of changing seasons. V’s of geese headed north herald spring. Pre-season American football games mean summer is coming to an end. It’s often joked that, in the United States, when Christmas decorations appear in stores, it means Halloween is coming. God designed nature to give us signs that the climate is changing: fall frosts, spring thaws, and so forth.
Fig trees are a good indication that summer is near because their leaves fall in the winter and return in late spring, a couple of months behind other plants. In the same way, we can consider how the signs given in the Bible compare to what we experience to determine if the end times are near. It’s not easy. Jesus promises that war, earthquakes, and famine are merely the beginning of birth pains (Mark 13:8). And we in the church age will not know the date until it arrives (Acts 1:6–7). Still, we need to stay aware, even if it’s just to correct others who believe they can set a date for Jesus’ return (Mark 13:33–37).
The rapture is imminent; there is nothing that must happen before Jesus returns for His followers, so we can’t predict it. The people who live through the tribulation, however, will know when the Antichrist makes a seven-year peace treaty with Israel and then breaks it half-way through (Daniel 9:27). The tribulation saints are the intended audience of Mark 13:14–36.
Fig trees are often used symbolically of Israel (Hosea 9:10; Joel 1:6–7), and some scholars have speculated that the leafing fig tree here is symbolic of Israel as well. They think that when Israel feels healthy and protected enough to “put out new leaves,” we should be aware that the end is near. That may mean the establishment of the modern Israel in 1948, its expansion into non-Jewish-held territories, or something we have not yet seen.
Considering the wording of this verse, Mark 13:29, and Luke’s addition of “and all the trees” (Luke 21:29), it’s unlikely that an allusion to Israel is the interpretation. The warning is just to point out that as we can tell the seasons change by watching the world around us, people in the tribulation should get a hint of when Jesus is coming by watching their own world events.
Context Summary
Mark 13:28–31 makes a lesson about recognizing the end times using an example from farming. Although no one can know when Jesus will return (Acts 1:6–7), God promises to give us signs to let us know the end times are approaching. More specifically, He has told us the sign of the beginning of the tribulation and how long the tribulation will last. If we pay attention, these signs will be as easy to read as the seasons’ effects on a fig tree. Many words have been written over verse 30, but it merely means that the tribulation will be short. Matthew 24:32–35 and Luke 21:28–33 record nearly identical accounts.
Verse 29. So also, when you see these things taking place, you know that he is near, at the very gates.
Mark begins this chapter with Peter, James, John, and Andrew asking Jesus when the temple will be destroyed (Mark 13:1–4). Matthew adds that they also asked, “what will be the sign of your coming and of the end of the age?” (Matthew 24:3). In fact, Jesus spends the chapter talking about the latter questions more than the former. The prophecies describe the signs of Jesus’ return to vanquish evil and take His rightful place as king.
He starts by saying that many will claim to be Him, and that the world will experience war, natural disasters, and famine, and believers will be persecuted, but that doesn’t mean His coming will be immediate (Mark 13:6–13). The first unmistakable sign will be when the Antichrist defiles the temple, sending the Jews in Judea running for the mountains (Mark 13:14–18). God will respond with terrible displays of His wrath and judgment, even as evil forces persecute the Jewish and Gentile Christ-followers (Mark 13:19–20). The number of false teachers who claim to be the returned Christ will increase and become increasingly convincing (Mark 13:21–22), but His followers will know the truth.
Shortly before the entire world topples into extinction, Jesus will come “in clouds with great power and glory” (Mark 13:26). Jesus will not be subtle. He will battle and defeat the Antichrist and his forces (Revelation 16:16; 20:1–3) and gather His followers (Mark 13:27).
All of Jesus’ prophecies in Mark 13 start no earlier than the beginning of the tribulation. His warnings are to those who “see these things taking place.” They are not specifically for the church who lives before the rapture.
For Christ-followers in the tribulation, however, this prophecy is extremely important. Despite the persecution and natural disasters and hardships and constant threat of death, they will know God has a timeline. If they can survive for seven years, they will live to see Jesus victorious, and join Him in His kingdom (Matthew 24:13).
Verse 30. Truly, I say to you, this generation will not pass away until all these things take place.
This verse has confused generations. Devoid of any context or subtlety, it can appear to say the apostles, themselves, will not die before the Antichrist strikes and Jesus returns. This obviously didn’t happen.
Scholars have three basic views of what this statement means:
First, “this generation” may refer to the four who are listening to Jesus (Mark 13:3) and their contemporaries. In which case, the tribulation described in Revelation is irrelevant, since it describes events said to take place after the death of John, the last of the apostles to die.
Second, “this generation” might mean those who were “generated” from or came from a common ancestor (Matthew 23:36). In this case, it would mean the church that originated with Jesus’ four-person audience.
Third, “this generation” can mean those who will be alive and witness all the events of Mark 13:6–27, as implied in Mark 13:29 and Matthew 24:33.
Those who believe the prophecies of the end times are entirely symbolic agree with option 1. Church tradition says that James, Andrew, and Peter died before the fall of Jerusalem in AD 70, but John survived Jerusalem’s ruin by at least twenty years. The problem with this view is that even if the prophecies are “spiritualized,” or interpreted in a spiritual and not literal way, many of the individual predictions must be discarded as unfulfilled. This interpretation is inadequate at best.
Option 2 is almost feasible. “Generation” is sometimes used to mean descendants: those whom the primary actors “generated” through their effort. The apostles “generated” the church and all Christ-followers who came after them. The difficulty is that the church will end with the rapture, before the tribulation begins. Undoubtedly, the church will have left things like Bibles and books and websites that will help people come to God, but most evangelism during the tribulation will be through the 144,000 (Revelation 7:1–8) and the two witnesses (Revelation 11:3–12).
This makes option 3 the most reasonable interpretation. The “generation” is those people who will witness the events of Mark 13:6–27. From the beginning of the actual, end-times-impending birth pains to Jesus’ return will be less than a generation.
Despite the intriguing controversy, “generation” is not the point of this verse. The point is that once the events of the end times begin, they will progress very quickly. Seven years is a short time for a world leader to come to power, take over much of the world (Daniel 7:19–27), broker peace with Israel, break peace with Israel (Daniel 9:27), witness God’s incredible wrath on the world (Daniel 9:24), and be sentenced to eternity in hell (Revelation 19:20).
Verse 31. Heaven and earth will pass away, but my words will not pass away.
This is not as much a comment on the end times as an oath that what Jesus says is true. Jesus’ truth is not transitory. It is not relative to time, place, or culture. Although He is primarily addressing Jews, the audience does not make the accuracy of His words relative.
In a more literal interpretation, heaven and earth will pass away. After the final battle at the end of the millennial kingdom, after Satan is thrown permanently into the lake of fire and unbelievers are judged at the great white throne (Revelation 20:7–15), God will destroy the corrupted heaven and earth and create a new place for His followers to live (Revelation 21:1). Even then, Jesus’ words will stand true.
Non-Christians and believers alike tend to put confidence in worldly things. We build and landmark giant trees that have lived hundreds of years. We do the same with cities that have existed for millennia. We see mountains that haven’t moved in human memory. We describe businesses like banks as “too big to fail.” Even more transitory things like politicians and investment plans (Isaiah 40:8) are treated as reliable or trustworthy. But Jesus says all these earthly things will be destroyed. They are not worth our trust compared to Jesus’ words. Only His words bring true, everlasting life.
Verse 32. “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father.
The nature of the Trinity is a puzzle which theologians have struggled with for centuries. God the Father, God the Son, and God the Holy Spirit are members of the Trinity. They are all God, They are all One, but They are not each other. This is illustrated in the ways in which Jesus interacts with God the Father while He is on earth. He submits His own will to God the Father (Mark 14:36). He is separated from God on the cross (Mark 15:34). Stephen sees Jesus standing at God’s right hand (Acts 7:55). Jesus even learned obedience as a man (Hebrews 5:8).
This verse gives another example. While in His physical body on earth, Jesus is not omniscient. Paul explains that Jesus, “who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men” (Philippians 2:6–7). Part of being emptied means Jesus abdicated His rights to manifest the full nature of deity, what theologians call the kenosis. That doesn’t mean that Jesus was ever not-God. It’s more like part of His deity was in sleep mode. He knew what God intended Him to know (John 15:15).
Does Jesus know when He will return now that He lives in heaven with a glorified body? Acts 1:6–7 allows for that. After the resurrection, when Jesus is in His glorified body, moments before He ascends to heaven, the disciples ask again when He will return and “restore the kingdom to Israel.” He responds that it is not for them to know the timing, but He doesn’t indicate that He is still ignorant of God’s plan.
Some think Mark 13:32 refers to the rapture. The rapture is the coming day when Jesus will call all believers, living and dead, and meet them in the air (1 Thessalonians 4:13–18; 1 Corinthians 15:50–54). This interpretation seems less consistent with Scripture, however. First, the rapture is imminent: that means nothing else needs to happen, including the wars and natural disasters of Mark 13:6–8. In the rapture, Jesus doesn’t truly “return” to earth but hovers in the air (1 Thessalonians 4:17); during His second coming, He will set foot on earth again (Zechariah 14:4). Finally, the rapture will happen in an instant, secretly (1 Corinthians 15:50–54), while Jesus’ second coming will be seen around the world (Revelation 1:7).
It’s reasonable to think “that day or that hour” refers to Jesus’ second coming, since that is specifically what the four disciples asked (Matthew 24:3). Three and a half years before the abomination of desolation, the Antichrist will make a treaty with Israel and its enemies (Daniel 9:24–27). Given that the sequence of these events is already established, some interpret the “day” to mean the Day of the Lord. If so, the “Day of the Lord” is the time period in which God’s will for mankind is fulfilled, His judgment is poured out (Isaiah 13:6–22; Ezekiel 30:2–19), all Israel is saved (Romans 11:26), and God’s glory is revealed (Isaiah 2:17).
Another possibility is that Jesus knew when the tribulation would start, and therefore the year of His return, but literally did not know the day or hour.
The important take-away of this verse is that Jesus specifically says the timing is not for us to know (Acts 1:6–7). That should serve as a warning for the rest of us. Anyone who claims to know the date or time of Jesus’ return is, by definition, a false teacher. They are claiming to convince others they know what Jesus says cannot be known.
Context Summary
Mark 13:32–37 continues Jesus talking about the end times by relating the fact that not even He knows when He will return: only God does. This does not mean that Jesus is not God. It merely means that in His incarnate form, the Son has ”emptied himself” (Philippians 2:7) of God’s omniscience and omnipotence. Like a weightlifter who only uses a portion of his strength at times, God incarnate can limit expressing His omnipotence. This is a message for us that we should not believe those who claim to know when Jesus is returning. This warning is also found in Luke 21:34–36 while Matthew gives this warning along with the parable of the ten virgins and the parable of the talents in Matthew 24:42–25:30.
Verse 33. Be on guard, keep awake. For you do not know when the time will come.
“Awake” is from the Greek root word agrupneo and literally means to stay awake, but figuratively means to be attentive and ready. Although Jesus does say to pay attention to the signs that the end times are coming (Mark 13:28–29), He isn’t saying that we should spend all our time and effort in determining when that will be. We can’t know when He will return (Mark 13:32).
Jesus is warning that there is not time for a leisurely faith. Paul says, “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil” (Ephesians 5:15–16). Like the faithful servants (Mark 13:34–36) or the bridal party waiting for the groom (Matthew 25:1–13), we can’t treat Jesus’ delay as permission to act ungodly (Matthew 24:48–51).
Luke gives more specifics as to why end-times believers should be on guard. In the hardships of the tribulation, many will be “weighed down with dissipation and drunkenness and cares of this life” (Luke 21:34). “Dissipation” is from the Greek root word kraipale, and basically means buzzed from wine. In the horrors of the tribulation, seeking solace in mind-altering chemicals will be a natural response, but that is not an option for Christ-followers (Ephesians 5:18).
Christ-followers in the tribulation, and really of all times, also need to value God’s plan over whatever earthly comforts are available. Many Christ-followers will be martyred (Revelation 6:9–11). Famine will wrack the world. Only those who follow the Antichrist will find it easy to obtain supplies (Revelation 13:16–17). But the wealth and comforts of those who follow the Antichrist will not last (Revelation 18).
Jesus also wants His tribulation followers to survive, if they can. He exhorts believers to “stay awake at all times, praying that [they] may have strength to escape all these things that are going to take place, and to stand before the Son of Man” (Luke 21:36). It will be easier for believers to survive the tribulation if their minds are sharp. Jesus will heal the land at the end of the seven years of tribulation. Survival is much more important than the momentary blessings of chemical escapism—i.e. drug use—or even physical comfort. But even more important than being able to survive the tribulation is being able to stand before Christ with the legacy of unwavering faith.
Verse 34. It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake.
Jesus is explaining how His followers, particularly those who live through the end times, need to actively watch for His coming. The man going on a journey is Jesus who ascended to heaven (Acts 1:6–11) and will return at a later, unknown date (Mark 13:32). The servants are the disciples who establish the church and Christ-followers who maintain it. But specifically, the servants are those who come to faith in Christ during the tribulation and need to keep their priorities straight. Instead of hiding from the horror around them in alcohol (Luke 21:34) or trying to take financial advantage of the chaos (Revelation 18), they need to focus on obeying God and remembering that Jesus will return soon.
Each of us have our own work, a role in the church that is powered by the gifts of the Holy Spirit. Some serve, teach, encourage, give, lead, or show mercy (Romans 12). Others have extra wisdom, knowledge, or faith, or discernment that reveals if a spirit is good or evil (1 Corinthians 12:4–11). All of us are called to spread the gospel (Matthew 28:19–20). But we must indeed use these gifts (Romans 12:6).
There is more to our “work” than just the church, of course. Parents are called to raise their kids to love God (Deuteronomy 6:7; Ephesians 6:4). Employees are called to be faithful to and honest with their employers (1 Peter 2:18). Citizens are called to obey the law (Romans 13:1–7). We are all called to show the love of Jesus to neighbors and enemies (Matthew 5:43–48). The unknown timing of Jesus’ return should inspire us to work more urgently, not slack off as if He’s given us downtime.
Jesus is specifically addressing His followers who live in the tribulation, but Paul insisted this message is for all Christ-followers: “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil” (Ephesians 5:15–16).
Verse 35. Therefore stay awake — for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning —
Jesus’ words here are mainly to Jewish and Gentile believers during the tribulation. Jesus has given them what they need to know to be able to roughly predict when He will return. Starting from the moment the Antichrist arranges a treaty between Israel and its enemies, they have seven years. When the Antichrist defiles the Jewish temple, they have three and a half (Daniel 9:27).
Throughout those years, life on earth will get very hard. In addition to the catastrophic impact of God’s wrath on the world, the Antichrist will persecute Christ-followers. They will not be able to buy or sell on the open market (Revelation 13:16–18). Countless believers will be killed for their faith (Revelation 13:7; 17:6).
The time periods match the way the Romans divide the night watches. “Evening” is 6 pm to 9 pm. “Midnight” is 9 pm to midnight. “When the rooster crows” is midnight to 3 am. Dawn is 3 am to 6 am. Neither Matthew nor Luke record Jesus being so specific.
This verse does not mean believers will lose their salvation if they are not paying attention and actively anticipating Jesus’ return. Once we are saved, our salvation is assured for eternity (Ephesians 1:13–14). And salvation is never earned or kept by works (Ephesians 2:8–9).
Verse 36. lest he come suddenly and find you asleep.
Jesus’ short parable of the absentee master is a warning to Christ-followers in the tribulation. They need to remember His words and recognize when He will return. Luke’s account suggests an intriguing interpretation. He says, “But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man” (Luke 21:36).
In the Bible, to be “awake” is a euphemism for being alive, while being “asleep” means to be dead (Matthew 27:52; John 11:11; 1 Corinthians 15:51). Jesus doesn’t just want His followers in the tribulation to be aware, He wants them to use that awareness to stay alive.
During the tribulation, many, many Christ-followers will be hunted and killed by the Antichrist (Revelation 13:7; 17:6). But Jesus explains that they should still try to survive. In fact, they should pray for favorable conditions (Mark 13:18). He tells them to be aware of false teachers (Mark 13:5), run from impending violence (Mark 13:14), and keep a clear head (Mark 13:35). He also promises that the tribulation will not last long. If the tribulation saints can remember Jesus’ words, they will have a better chance of being “awake” when He returns.
Prayer to God can feel like a paradox. He knows everything that will happen (1 John 3:20), and yet we are still commanded to tell Him our needs and worries (1 Peter 5:7). Asking and listening to God’s reply is part of the process of having our needs met. When we keep our eyes on Him, we are better able to see when He opens His hand to provide for us.
Verse 37. And what I say to you I say to all: Stay awake.”
The Olivet Discourse begins with Peter, James, John, and Andrew asking Jesus when the temple will fall (Mark 13:3–4) and, “…what will be the sign of [His] coming and of the end of the age?” (Matthew 24:3). For some time, the disciples have expected Jesus, as the Jewish Messiah, to take His rightful place as king over Israel—and they expected to benefit from their association with Him (Mark 10:35–37). In fact, days before, a crowd had escorted Jesus into Jerusalem singing “Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David!” (Mark 11:9–10).
Jesus has told them that their timeline is incomplete. Three times He’s warned them He must die first (Mark 8:31; 9:31; 10:33–34). They still can’t understand, in part because of the Holy Spirit concealing the truth (Luke 9:45). The disciples have no idea what they are about to witness in the next few days.
Jesus explains that their wait for His return and the end of the age will be even longer than they anticipated. Two thousand years later, the audience for Mark 13 has not yet come. As we sit in the years between Jesus’ prophecy and its fulfillment, we must stay awake so we will not be deceived by false prophets (Mark 13:5–6) or frightened by war, natural disasters, or famine (Mark 13:7–8). We must understand Jesus’ prophecy to make sure its meaning is available for future generations, and eventually the generation that will need it. And although we may let the promise of coming horror inspire us to preach the gospel and serve in God’s kingdom, we must not become obsessed with the end of the world.
Mark finishes his record of Jesus’ formal teaching here, although Matthew and John add more (Matthew 25; John 14–17). From here, Jesus and the disciples will go to Bethany one last time (Mark 14:3–9). Then they will celebrate the Passover together (Mark 14:12–31). After a restless few hours praying in the Garden of Gethsemane, Jesus will be arrested and the trials will begin (Mark 14:32—15:15).
End.
Please Note:
The material use in this post is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:
•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.
•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.
•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.
Down to Earth But Heavenly Minded 
Leave a comment