Mark 13

The Jews were proud of their temple, in spite of the fact that it was built by the Herod family in order to placate the Jews. Jesus had already given His estimate of the temple (Mark 11:15–17), but His disciples were fascinated by the magnificence of the structure. Imagine how shocked they were when Jesus informed them that the building they admired so much would one day be demolished. The Jewish leaders had defiled it; Jesus would depart from it and leave it desolate (Matt. 23:38); the Romans would destroy it.

Once away from the crowds, Jesus’ disciples asked Him when this momentous event would take place and what would happen to indicate it was soon to occur. Their questions revealed that their understanding of prophecy was still quite confused. They thought that the destruction of the temple coincided with the end of the age and the return of their Lord (Matt. 24:3). But their questions gave Jesus the opportunity to deliver a prophetic message that is generally called “The Olivet Discourse” (Matt. 24—25; Luke 21:5–36).

As we study this important sermon, we must follow some practical guidelines. To begin with, we must study this discourse in the light of the rest of Scripture, especially the book of Daniel. The prophetic Scriptures harmonize if we consider all that God has revealed.

Second, we must see the practical application of the discourse. Jesus did not preach this sermon to satisfy the curiosity of His disciples, or even to straighten out their confused thinking. At least four times He said, “Take heed!” (Mark 13:5, 9, 23, 33), and He closed the address with the admonition, “Watch!” While studying this address can help us better understand future events, we must not make the mistake of setting dates (Mark 13:32)!

Third, as we study, we must keep in mind the “Jewish atmosphere” of the discourse. The Olivet Discourse grew out of some questions asked of a Jewish rabbi by four Jewish men, about the future of the Jewish temple. The warnings about “false Christs” would especially concern Jews (Mark 13:5–6, 21–22), as would the warning about Jewish courts and trials (Mark 13:9). The Jews would especially appreciate the reference to “Daniel the prophet” and the admonition to flee from Judea (Mark 13:14).

Finally, we must remember that this chapter describes a period of time known as “the tribulation” (Mark 13:19, 24; also see Matt. 24:21, 29). The Old Testament prophets wrote about this period and called it “the time of Jacob’s trouble” (Jer. 30:7), a time of wrath (Zeph. 1:15–18), and a time of indignation and punishment (Isa. 26:20–21). As we shall see, it is Daniel the prophet who gives us the “key,” resulting in a better understanding of the sequence of events.

In Mark 13, Jesus described three stages in this tribulation period: (1) the beginning (Mark 13:5–13), (2) the middle (Mark 13:14–18), and (3) the events that lead to the end (Mark 13:19–27). He then closed with two parables that urge believers to watch and take heed (Mark 13:28–37). Matthew’s gospel is more detailed but has the same basic outline: the beginning of sorrows (Matt. 24:4–14), the middle of the tribulation (Matt. 24:15–28), the end (Matt. 24:29–31), closing parabolic application (Matt. 24:32–44).

I must point out that it is the conviction of many students of prophecy that believers in this present age of the church will be raptured by Christ and taken to heaven before the tribulation begins (1 Thess. 4:13— 5:11; Rev. 3:10–11). At the close of the tribulation, they will return to earth with Christ and reign with Him (Rev. 19:11—20:6). I agree with this interpretation, but I do not make it a test of orthodoxy or spirituality.

The key statement is at the end of Mark 13:8: “These are the beginnings of sorrows.” The word translated “sorrows” means “birth pangs,” suggesting that the world at that time will be like a woman in travail (see Isa. 13:6–8; Jer. 4:31; 6:24; 13:21; 22:20–23; 1 Thess. 5:3). The birth pangs will come suddenly, build up gradually, and lead to a time of terrible sorrow and tribulation for the whole world.

“Don’t be deceived.” Jesus listed the things that must not be taken as the “signs” of His coming. Rather, they are indications that the tribulation “birth pangs” are just beginning. These signs are the success of false Christs (Mark 13:5–6), nations in conflict (Mark 13:7–8a), natural disturbances (Mark 13:8b), and religious persecutions (Mark 13:9–13). They have been always been with us, but since these events are compared to “birth pangs,” our Lord may be saying that an acceleration of these things would be significant.

False messiahs. The pages of history are filled with the tragic stories of false messiahs, false prophets, and their enthusiastic but deluded disciples. Jesus warned about false prophets (Matt. 7:15–20), as did Paul (Acts 20:28–31) and John (1 John 4:1–6). There is something in human nature that loves a lie and refuses to believe the costly lessons of the past. Mark Twain said that a lie runs around the world while Truth is putting on her shoes! How easy it is for spiritually blind people to follow popular leaders and gullibly accept their simple but erroneous solutions for the problems of life. Jesus warned His disciples not to be deceived by these imposters, and that warning holds good today.

Political conflicts. He also warned them not to be disturbed by political conflicts among the nations. The Roman Empire had enjoyed a measure of peace for many years, but it would not last. As the empire decayed and nationalism developed, it was inevitable that nations would come into conflict. The “Pax Romana” would be gone forever.

Natural disasters. War often leaves famine in its wake (2 Kings 25:2–3; Ezek. 6:11). Famine is also caused by man’s abuse of the environment, or it can be sent by God as a judgment (1 Kings 17:1). There have always been earthquakes, and some are evidences of God’s wrath (Rev. 6:12; 8:5; 11:13; 16:18). Since natural disasters have many causes, it is dangerous to dogmatically make them “the signs of the times.”

“Don’t be discouraged!” Not only were the believers to take heed and avoid the deceivers, but they were also to take heed to themselves (Mark 13:9–13). Why? Because they would face increasing opposition and persecution from sources both official (Mark 13:9–11) and personal (Mark 13:12–13). It was important that the believers use these experiences as opportunities to witness for Jesus Christ. Persecution would begin in the local Jewish courts, but it would move to the higher courts where governors and kings would be involved. You see a similar development recorded in the book of Acts (Acts 4—5; 7; 12; 16; 21—28).

But persecution would only result in proclamation! The believers would suffer for His sake and in that way declare His gospel. “We multiply whenever we are mown down by you,” said Tertullian to his persecutors. “The blood of Christians is seed!” While I do not think that taking the gospel to all nations (Mark 13:10) is a condition for our Lord’s return, it is certainly Christ’s commission to His people (Matt. 28:19–20). The “end” here means “the end of the age,” the tribulation period.

It would not be easy for these “common people” to face courts, governors, and kings, but Jesus assured them that the Holy Spirit would minister through them whenever they had opportunity to witness (Mark 13:11). This passage should not be used as an excuse or a crutch for poorly prepared preachers. It is an encouragement for all believers who sincerely want to witness for Christ and honor Him (John 14:26; Acts 4:8). If we are walking in the Spirit, we will have no trouble bearing witness for Christ when the opportunities arrive (John 15:26–27).

We can understand official persecution, but why would friends and family members create problems for believers (see Mic. 7:4ff.; John 15:18–27)? You would think that Jewish families in particular would be loyal to each other. But the Christian faith was looked on as heresy and blasphemy by both the Jews and the Gentiles. Twice daily, orthodox Jews affirmed, “Hear, O Israel! The Lord our God is one Lord” (Deut. 6:4). The Jew who said, “Jesus is Lord!” blasphemed and was worthy of death. Rome expected its citizens to declare “Caesar is lord!” or suffer the consequences. Thus, families and friends would be torn between their loyalty to their “ancient faith” and their nation, and their devotion to loved ones.

The real cause for persecution is stated in Mark 13:13: “for my name’s sake.” If we identify with Jesus Christ, we can expect the world to treat us the way it treated Him (John 15:20ff.). You can belong to all sorts of weird religious groups today and not suffer much opposition from family and friends, but the minute you bring the name of Jesus into the picture, and share the gospel, somebody will start to oppose you. His name is still hated.

Do not interpret Mark 13: as a condition for salvation, for it applies primarily to witnesses during the tribulation. In any period a person lives, if he is truly born again God will love him (John 13:1; Rom. 8:35–38) and keep him (John 10:27–29; Rom. 8:29–34). Since “the end” in Mark 13: means “the end of the age,” that is likely what it means in Mark 13:13. During the tribulation, the true believers will prove their faith by their faithfulness. They will not give in to the godless pressures of false religion (Rev. 13).

The phrase “abomination of desolation” comes from the book of Daniel and refers to the idolatrous pollution of the Jewish temple by the Gentiles. To the Jews, all idolatry is an abomination (Deut. 29:17; 2 Kings 16:3). The Jewish temple was defiled in 167 BC by the Syrian king Antiochus IV (also called “Epiphanes,” meaning “illustrious”) when he poured swine’s blood on the altar. This event was predicted in Daniel 11:31. The temple was also defiled by the Romans in AD 70 when they captured and destroyed the city of Jerusalem. However, these events were but anticipations of the final “abomination of desolation” prophesied in Daniel 9: and 12:11.

In order to understand Daniel 9:24–27, we must remember that the Jewish calendar is built on a series of sevens. The seventh day of the week is the Sabbath, and the seventh week after Passover brings Pentecost. The seventh month brings the Feast of Trumpets, the day of Atonement, and the Feast of Booths. The seventh year is a sabbatical year, and after seven sabbatical years comes the Year of Jubilee.

Daniel saw seventy weeks, or periods of seven years, divinely determined for the Jews and for their Holy City, Jerusalem. This period of 490 years began with the decree of Artaxerxes in 445 BC, permitting the Jews to return to their land and rebuild Jerusalem (Ezra 1:1–4). Why must the city be restored? Because 483 years later (7 x 69), Messiah would come to the city and give His life for sinners.

Now we must do some simple calculating. Most historians agree that Jesus was born in 5 BC, for Herod the Great was still living at the time, and he died in March, 4 BC. If our Lord died at about the age of 33, that would take us to AD 27 or 28, and this would be 483 years after 445 BC when the decree was given!

We have accounted for 483 of Daniel’s 490 years, but what about the remaining 7 years? Daniel 9: assigns them to the tribulation period that we are now studying. (Note that Dan. 9: also predicts the destruction of Jerusalem—by the Romans, commentators conclude—but these two events must not be confused.) “The time of Jacob’s trouble” will last seven years.

But what signals the beginning of this awful sevenyear period? The signing of a covenant between the nation of Israel and “the prince that shall come” (Dan. 9:26). This “prince” is the coming world dictator that we usually call “the Antichrist.” In the book of Revelation, he is called “the Beast” (Rev. 13—14). He will agree to protect Israel from her many enemies for seven years, and will even allow the Jews to rebuild their temple and restore their ancient liturgy and sacrifices. The Jews rejected their true Messiah but will accept a false messiah (John 5:43). However, after three and a half years, Antichrist will break this covenant, invade the temple, set up his own image, and force the world to worship Satan (see 2 Thess. 2:1–12; Rev. 13). This is Daniel’s “abomination of desolation,” and it will usher in the last half of the tribulation period, a time known as “the Great tribulation” (Matt. 24:21). Note in Mark 13: that Mark’s parenthesis is for readers at a future time, not hearers when Jesus gave this message. This message will have special meaning to them as they see these events taking place.

Jesus gave a special warning to the Jewish believers in Jerusalem and Judea: “Get out as fast as you can!” This same warning applied when Rome attacked Jerusalem in AD 70. (See Luke 21:20–24, and remember that Daniel 9: predicted the invasion.) What happened in AD 70 foreshadowed what will happen in the middle of the tribulation. Dr. Harry Rimmer used to say, “Coming events cast their shadows before. Straight ahead lies yesterday!” The warnings in Mark 13:14–18 do not apply to believers today, but they do remind us that God’s people in every age must know the prophetic Word and be prepared to obey God at any time.

In the book of Revelation, the last half of the tribulation is called “the wrath of God” (Rev. 14:10, 19; 15:1, 7; 16:1, 19; 19:15). During this time, God will judge the world and prepare Israel for the coming of her Messiah. It will be a time of intensive judgment such as the world has never seen or will ever see again. In it, God will be working out His purposes and setting the stage for the coming of the Conqueror (Rev. 19:11ff.).

Even in the midst of His wrath, God remembers mercy (Hab. 3:2), and for the sake of His elect, He shortens the days of the tribulation. (The “elect” refers to Israel and the Gentiles who believe during the tribulation. See Rev. 14.) To “shorten the days” means that He limits them to the three and a half years already determined and stops on time.

Satanic deception will continue to the very end, and false Christs and false prophets will lead people astray. In fact, they will even do miracles (Matt. 7:21–23; 2 Thess. 2:9–12; Rev. 13:13–14). So deceptive will be these miracles that even the elect will be tempted to believe their lies. Of themselves, miracles are not a proof of divine calling and approval (Deut 13:1–5). The final test is the Word of God.

The tribulation period will climax with the appearing of terrifying signs in the heavens and worldwide chaos on the earth (Luke 21:25–26). These signs, which have been predicted by the prophets (Isa. 13:10; 34:4; Joel 2:10; 3:15), will prepare the way for the coming of Jesus Christ to the earth. It will be a revelation of His great glory (see Dan. 7:13–14; Mark 8:38) as He comes to establish His rule on the earth (Acts 1:11; Rev. 1:7).

Mark 13: describes the regathering of Israel from the nations to which they have been scattered throughout the world (Deut. 30:3–6; Isa. 11:12; Jer. 31:7–9). They will see their Messiah and trust Him, and the nation will be created in holiness and glory (Zech. 12:9—13:1; 14:4–11). That there is a glorious future for Israel is stated by Paul in Romans 11.

Jesus did not want His disciples to get so involved in the prophecies of the future that they would neglect the responsibilities of the present, so He closed the Olivet Discourse with two parables. (Matt. 25 adds three other parables—the bridesmaids, the talents, and the sheep and goats.) Note that the first parable (Mark 13:28–31) emphasizes knowing that His coming is near, while the second parable emphasizes not knowing the time of His return. Is this a contradiction? No, because they were addressed to two different groups of people—the first, to the tribulation saints, and the second, to all believers of every age.

The fig tree has a special association with the nation of Israel (see Mark 11:12–14, but note that Luke 21: adds “and all the trees”). Most of the trees in Palestine are evergreens and do not change dramatically with the seasons. Not so the fig tree; it is one of the latest to leaf out in spring, so its shoots are an indication that summer is indeed near.

As Christian believers today, we are not looking for “signs” of His coming; we are looking for Him! But people living during the tribulation will be able to watch these things occur and will know that His coming is near. This assurance will help them to endure (Mark 13:13) and to be good witnesses.

We think of a “generation” as a body of people living at the same time in history. But to what “generation” was Jesus referring in Mark 13:30? Not the generation then living in Judea, because they did not see “all these things” actually take place. Perhaps He meant the generation living during the tribulation period. But since the tribulation covers only seven years, why refer to an entire generation? For that matter, several different generations live together during every period of history.

The Greek word translated “generation” can also mean “race, stock, family.” On several occasions, Jesus used it to refer to the Jewish nation (Mark 8:12, 38; 9:19), and that is probably how He used it in Mark 13:30. The chosen nation, God’s elect, would be preserved to the very end, and God would fulfill His promises to them. His Word will never fail (Josh. 21:45; 1 Kings 8:56; Matt. 24:35). We as believers do not depend on signs; we depend on His unchanging Word, the “sure word of prophecy” (2 Peter 1:19–21).

The parable of the fig tree cautions tribulation saints to watch and to know the “signs of the times.” But the parable of the householder warns all of us today (Mark 13:37) to be alert, because we do not know when He will return to take us to heaven (1 Cor. 15:51–52). Like the householder in the story, before our Lord went from us back to heaven, He gave each of us work to do. He expects us to be faithful while He is gone and to be working when He returns. “Take heed, watch and pray” is His admonition.

To “watch” means to be alert, to stay at one’s best, to stay awake. (The English name “Gregory” comes from this Greek word translated “watch.”) Why must we stay alert? Because nobody knows when Jesus Christ will return. When He was on earth in His humiliation, Jesus did not know the day or hour of His coming again. Even the angels do not know. The unsaved world scoffs at us because we continue to cling to this “blessed hope,” but He will return as He promised (2 Peter 3). Our task is to be faithful and to be busy, not to speculate or debate about the hidden details of prophecy.

Watchfulness has nothing to do with going to heaven. It is purely a matter of pleasing Him, hearing His loving commendation, and receiving His reward (Matt. 25:14–30). There is no suggestion here that, when He returns, Jesus will take only the faithful to heaven and leave the others on earth to suffer the tribulation. His family is one, and He is now preparing a home for all of them, even the least worthy (John 14:1–6). We go to heaven because of His grace, not because of our faithfulness or good works (Eph. 2:8–10).

The Christians who read Mark’s gospel eventually had to face intense persecution from Rome (1 Peter 4:12ff.), and this particular message must have brought comfort and strength to them. After all, if God is able to help His people witness during the Great tribulation, the worst persecution of all, then surely He could strengthen the saints in the Roman Empire as they faced their fiery trial.

While Christians today will not experience the terrible sufferings described in this chapter, we will have our share of persecution and tribulation in this world before the Lord returns (John 16:33; Acts 14:22). But the warnings of this message in Mark 13 may be applied to our own lives: “Take heed that you are not deceived” (Mark 13:5, 23); “Take heed that you do not become discouraged and quit” (Mark 13:9); “Take heed, watch and pray” (Mark 13:33).

“And what I say unto you, I say unto all, ‘Watch’” (Mark 13:37).