Bible Commentaries
Mark 13

Introduction

Introduction

The topics in this chapter include Jesus’ prophecy of the destruction of the temple (1-4), a special charge to the apostles concerning the beginning of sorrows (5-13), the great tribulation (14-23), the coming of the Son of Man (24-27), the lesson of the fig tree (28-31), and exhortation to watchfulness in view of the unknown day and hour of Christ’s coming (32-37).

This chapter is a very important, but difficult one to explain. Jesus gives a remarkable, prophetic discourse that has been the source of much debate by Bible scholars. There are at least four major interpretations of this section.

One of the most popular approaches to interpreting this chapter is to divide it into two distinct parts, the first part (1-23) having reference to the destruction of Jerusalem and the second part (24-27) having reference to the Parousia (the second coming) and the end of the world. There are many problems with this approach, however. It ignores the fact that this chapter--regardless of its diverse elements--consistently belongs to one great event. Matthew, in his parallel account, says the events in the second part are to follow "immediately" (24:29), not two thousand years later or at the end of the world. Further, the expression "these things" is consistently found throughout Mark’s thirteenth chapter. The expression is first found in verse 4: "Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?" There is a direct correlation between this verse and Jesus’ answer in verse 30, "Verily I say unto you, that this generation shall not pass, till all these things be done." Jesus clearly asserts that "all" of the events He has mentioned up to verse 30 would be fulfilled in that generation. This approach especially:

...runs counter to the historical interpretation of prophecy, which gives us the only key to its rational exegesis, by postponing to an indefinite future events which the prophecy itself regards as growing out of the present situation (Gould 241).

A second prevalent interpretation is the one adopted by the premillennialists. They believe the tribulation Jesus mentions in verse 24 has not yet occurred and that believers from the present age of the church will be raptured by Christ and taken to heaven before the tribulation. At the close of the tribulation, they believe they will return with Christ to the earth as He sets up His kingdom here and shall reign with Him for one thousand years. One problem with this interpretation is that it takes literally language that can be shown to be figurative. But the most serious problem with this interpretation is the portrayal of Jesus’ carrying out a future program that is totally contradictory to all of His teachings concerning the kingdom.

A third interpretation is the "Realized Eschatology--The A.D. 70 Doctrine." The proponents of this interpretation believe all of the events described in Mark 13 and Matthew 24 were fulfilled with the events of A.D. 70. However, they also believe the destruction of Jerusalem fulfills the prophecies of the final coming of Christ (1 Thessalonians 4:16), the promised resurrection (1 Corinthians 15), and the Judgment Day of the Lord (2 Peter 3:10). There are many problems with this interpretation. First, Acts 1:9-11 teaches Jesus will eventually return in bodily form at the end of time. Mark 13 does refer to "the coming of the Son of Man," but that reference is to an invisible visitation (see notes on verse 26) similar to other occasions when God providentially intervened in the affairs of men. We are still waiting for Christ’s personal bodily return. Another problem with this approach is the world will be destroyed by fire at the second coming (2 Peter 3:5-11). This requirement obviously is not fulfilled in A.D. 70. Finally, the Apostle Paul clearly teaches a future bodily resurrection of the dead (1 Corinthians 15). This prediction is not realized in A.D. 70. (For a more complete analysis of this doctrine, see Ronny Wade’s article in 1991 Preachers’ Study Notes 119-129.)

A fourth interpretation of Mark 13, the one adopted here, is that, while there are other scriptures that clearly teach the reality of the second coming of Christ, the resurrection, and the judgment, the whole of this chapter and Matthew 24 refer to the events of A.D. 70. Regardless of the diverse elements of Mark’s work, it all refers to that generation and is connected with the destruction of Jerusalem. At the time of Mark’s writing, the church is experiencing great difficulties in Rome and Jerusalem. The great persecutions predicted by Jesus are already under way, and the destruction of Jerusalem is at hand. There is tremendous tension during this time; and consequently, this chapter offers profound hope. If the Christians would be faithfully vigilant, then regardless of the tribulations of that time they would ultimately triumph in Christ.

Verse 1

And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!

And as he went out of the temple: After having commended the poor widow for her generosity, Jesus leaves the temple and heads to the other side of the Mount of Olives to spend another night in Bethany. His departure is probably late on Tuesday evening and is no doubt His final departure.

one of his disciples saith unto him: In the parallel accounts, Matthew says "his disciples" (24:1) and Luke says, "Some" (21:5), meaning "some of his disciples." There is no reason to see a contradiction here. The passages could easily mean that one disciple, being awestruck by the sheer massive size and the splendor of the temple, burst into exuberance and is followed until all the others join in. It is also possible that the voice of one of the disciples may have been clearly dominant over the others.

Master, see what manner of stones and what buildings are here: The disciples, for the most part, are from Galilee and are probably not accustomed to seeing such a magnificent structure as the temple. It may have been for that reason alone that they make such admiring remarks. It is more probable, though, that the remarks Jesus makes about the destruction of Jerusalem--"Behold, your house is left unto you desolate" (Matthew 23:38)--elicits this exuberant response. "Your house" probably means Jerusalem, but the temple is certainly included. It is incredible to the disciples that such an awesome structure could be deserted. Jesus tells them the temple is not only going to be deserted but also destroyed.

The word "buildings" refers to the mass of separate edifices, enclosures, colonnades, halls, and sanctuaries composing the temple enclosure. Some of the stones are massive, weighing over one hundred tons. For a description of the "manner of stones" and "buildings," see comments on chapter eleven, verse 15.

Verse 2

And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.

And Jesus answering said unto him, Seest thou these great buildings: Jesus’ question fixes the disciples’ attention on the temple. He acknowledges its magnificence and then makes a startling, contrasting statement.

there shall not be left one stone upon another, that shall not be thrown down: Jesus’ words spell out the completeness of the destruction that is to come upon Jerusalem. The expression "stone upon another" implies these awesome structures would be demolished. Ironically, the prophet Haggai uses the phrase "stone upon stone" in his appeal to the people to resume the work of rebuilding the temple (2:15). Now Jesus prophesies about the coming of a day when complete devastation will overtake the city and the temple will be systematically dismantled. The words "thrown down" are translated from kataluo, which means literally "to destroy, to demolish" (Thayer 334); "to desolve" (Analytical Greek Lexicon 218). Jesus uses a double negative twice, giving startling emphasis to His answer. He is saying, "There shall positively not be left a stone upon a stone which is not torn down."

Jesus’ prediction is fulfilled in exact detail in A.D. 70, forty years after it is made, by the legions of Rome. When the Jews rebel against the Romans, Jerusalem is taken by Titus, the Roman emperor. Lane says:

After fire had raged through the Temple precincts Titus ordered the demolition of the Temple in the course of which buildings were leveled to the ground. Isolated fragments of the substructures and of the old city wall which have been recognized by archeological research only confirm the degree to which Jesus’ prophecy was fulfilled (Lane 452-453).

It is believed that more than a million Jews who had crowded into Jerusalem perished on that awful occasion.

As a political unit Israel ceased to exist. As a nation specially favored by the Lord it had reached the end of the road even long before the beginning of the Jewish War (Hendriksen 512).

Almost immediately after the war between the Jews and the Romans ends, Josephus, an ex-combatant and eyewitness, begins to write his History of the Jewish War. A few excerpts from his writings may shed some light on the fulfillment of Jesus’ prediction:

That building [the Temple at Jerusalem], however, God long ago had sentenced to the flames; but now in the revolution of the time-periods the fateful day had arrived, the tenth of the month Lous, the very day on which previously it had been burned by the king of Babylon...One of the soldiers, neither awaiting orders nor filled with horror of so dread an undertaking, but moved by some supernatural impulse, snatched a brand from the blazing timber and, hoisted up by one of his fellow soldiers, flung the fiery missile through a golden window...When the flame rose, a scream, as poignant as the tragedy, went up from the Jews...now that the object which before they had guarded so closely was going to ruin (580).

While the sanctuary was burning ...neither pity for age nor respect for rank was shown; on the contrary, children and old people, laity and priests alike were massacred (581).

The emperor ordered the entire city and sanctuary to be razed to the ground, except only the highest towers, Phasael, Hippicus, and Mariamne, and that part of the wall that enclosed the city on the west...All the rest of the wall that surrounded the city was so completely razed to the ground as to leave future visitors to the spot no reason to believe that it had ever been inhabited (588).

The temple was never rebuilt. Archaeologists have concluded the present wall that stands on the temple site in Jerusalem is not a part of the temple destroyed by Titus’ armies, but it is the result of an unsuccessful, aborted attempt to rebuild the temple on the same foundation. Today the spot where the temple stood is occupied by Moslem shrines. Moshe Pearlman explains:

It was the Moslems who took over the site of the Jewish shrine as their own. Omar entered Jerusalem in A.D. 638, swept away Christian rule, and inaugurated the first Moslem period in the Holy Land. At the end of the seventh and beginning of the eighth century A.D., the Moslems erected the Dome of the Rock and the Mosque of El-Aksa on the compound where Solomon had built the Temple some 1,700 years earlier; and the rectangular Herodian platform on which the two mosques stood--and stand to this day--was named the Haram esh-Sharif, Arabic for "Noble Sanctuary." With this Moslem construction, the secrets of the past that lie buried beneath it remain inviolable (211).

Verse 3

And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,

And as he sat upon the mount of Olives over against the temple: The short journey from the city to the Mount of Olives furnishes a dazzling panorama of the sanctuary area. Jesus and His disciples probably leave by a gate in the north wall of the city and then go eastward across the Kidron Valley. On the west side of the valley stands the high ridge upon which Jerusalem sits, and on the east side of the valley begin the gentle slopes of Mount Olivet. Because the temple sits on the crest of the western ridge, it towers over the valley and is visible during the entire journey. After crossing the brook, Jesus and His disciples begin their ascent up the road over Olivet, leading to Bethany. After reaching a certain height on the western slope of Olivet, Jesus sits down and faces the Temple.

Sitting there, we can imagine how, looking across the valley, a truly fascinating view disclosed itself to the eyes of the little company. There was the roof of the Temple bathed in a sea of golden glory. There were those beautiful terraced courts and also those cloisters of snowy marble which seemed to shine and sparkle in the light of the setting sun. And then to think that all this glory was about to perish! The minds of the disciples reeled and staggered when they pondered that mysterious and awesome prediction (Hendriksen 513-514).

Peter and James and John and Andrew asked him privately: These four are the two sets of brothers who were called by Jesus at the beginning of His ministry. Peter is foremost and, as on other occasions, is probably the spokesman.

Verse 4

Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?

With Jesus’ portentous pronouncement upon Jerusalem and the temple weighing heavily on their minds, these four disciples step forth and ask Jesus to elaborate upon His prophecy. The disciples have two questions, "When?" and "What?" They want to know when the temple is going to be destroyed and what sign will warn them the destruction is very near.

Based on the context here in Mark, it appears the disciples’ questions relate only to the destruction of the city and the temple; however, the expression "all these things" implies a broader, more comprehensive meaning. The disciples assume the destruction of the city and the temple would be followed immediately by the end of the world. Matthew’s fuller, parallel account makes this clear:

And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? (24:3).

The disciples are mistaken in their assumption that the end of the world is to follow the destruction of Jerusalem immediately. There is to be a lengthy interval between the two events. And, even though in the opinion of this author, the events of chapter thirteen are confined to the context of the destruction of Jerusalem, there is a connection between the destruction of Jerusalem and the end of the world. The first is a type of the second, and both require the "coming of Christ." Jesus comes first in judgment upon Jerusalem, and He will appear at His Parousia (second coming) at "the end of the world."

Jesus does not directly correct the mistaken assumption of His disciples, but He limits His answers to the events that are to take place in A.D. 70.

Verse 5

And Jesus answering them began to say, Take heed lest any man deceive you:

The word "deceive" is translated from planese and means to "lead astray" (Wuest 245). Jesus begins what is the longest of all His utterances in Mark with a warning against false signs. There are many things that have to take place before the end comes, and there will be much deception. "Take heed" is from Blepete and means to "Be careful;" "to be on your guard" (Analytical Greek Lexicon 71). This is the main lesson of this chapter, for it is repeated in verses 9, 23, and 33.

Verse 6

For many shall come in my name, saying, I am Christ; and shall deceive many.

The expression "in my name" cannot mean "for my sake" or "with my authority" (9:37-39). It means "usurping My title" (Plummer 295). Matthew’s parallel account says these impostors would claim to be the Christ (24:5). Thus, Jesus predicts the coming of many who will say, "I am Christ," and will lead many astray.

There is no record in the Bible or in secular histories of this prophecy being directly fulfilled in the period of time between A.D. 30 and A.D. 70. Some commentators believe Theudas and the Egyptian (Acts 5:36; Acts 21:38) could have been fulfillments of the prophecy, but they do not seem to have claimed to be the Messiah. Simon Magus (Acts 8:9) fits the description of the "antichrist" (1 John 2:18) but not the description of a false Christ (1 John 2:22).

In the excited fanaticism of the time, however, it was likely enough that such pretenders should arise and disappear, after each had lived out his little day, and fill no place in history (Ellicott 196).

Verse 7

And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet.

And when ye shall hear of wars and rumours of wars: The forty year interval between Jesus’ prophecy and the destruction of Jerusalem is filled with all kinds of "wars and rumors of wars." The title Josephus, the historian, gives to his second book, The Wars of the Jews, is adequately suggestive. Vincent notes there are threats of war against the Jews by three Roman emperors, Caligula, Claudius, and Nero. There are serious disturbances at Alexandria in A.D. 38, in which the Jews are the special objects of persecution, and at Seleucia, in which more than fifty thousand Jews are killed, and at Jamnia near Joppa (119).

be ye not troubled: for such things must needs be; but the end shall not be yet: Jesus admonishes His disciples not to be disturbed or terrified when such political troubles and national upheavals occur because by no stretch of the imagination do they constitute a sign that the Lord is returning immediately. Evidence of the truthfulness of Jesus’ prediction is that wars and rumors of wars have continued to occur since the destruction of Jerusalem.

Verse 8

For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.

For nation shall rise against nation, and kingdom against kingdom: Hendriksen says:

One author counted three hundred wars in Europe during the last three hundred years. And these wars are increasing in intensity. It is perfectly clear that when any particular war is singled out as a help for "date-fixers" another "mistaken sign" has been produced (516-517).

and there shall be earthquakes in divers places, and there shall be famines and troubles: Having warned His disciples of religious, political, and social corruption, Jesus now warns of natural disasters that will precede the end. Vincent says that between the time of this prophecy and the destruction of Jerusalem, there is an earthquake in Crete (A.D. 46 or 47), at Rome (A.D. 51), at Apamia in Phrygia (A.D. 60), and at Campania (A.D. 63). He also notes four famines during the reign of Claudius. One of these is in Judea in A.D. 44 and is spoken of in Acts 11:28 (119). Swete says:

Such disasters are frequently foretold by the O.T. prophets as marks of Divine visitation (e.g. Isaiah 8:21; Isaiah 13:13; Isaiah 14:30; Isaiah 24:18-20, Jeremiah 23:19, and Ezekiel 5:12); they belong to the imagery of an apocalyptic passage, and while it is interesting to notice particular fulfillments in the Apostolic age, the wider reference is not to be left out of sight. Each age brings public troubles which excite disquietude, and may at times suggest the near approach of the end. Yet the end is not reached by such vicissitudes; they are but the beginning and not the end, as men may be led to suppose (299).

these are the beginnings of sorrows: The word "sorrows" is from odin and means the "pain of childbirth" (Wuest 246), a favorite figure of the scriptures for expressing pain and anguish. The direful events enumerated in verse 8 are preliminary events only. Regardless of how portentous such catastrophes may appear to be, they do not signify the end of the age. They constitute only the beginning of a period of time when pain and anguish will intensify.

Verse 9

But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.

But take heed to yourselves: Wuest says the pronoun is added here for emphasis. The phrase is translated more properly as, "But, as for you, do not think only of what is coming on the Jewish nation and on the world, but also on yourselves" (247). The description of the sufferings in verses 9-13 refers to the apostles in particular.

for they shall deliver you up to councils: "Councils" refers to the elders of the local synagogues who constitute the local courts of discipline.

and in the synagogues ye shall be beaten: The sentences are carried out in the synagogues. It may initially sound like desecration to say that convicts would be scourged in the synagogues; but when you consider the fact the Jews thought they were doing a service to God by such action, it does not appear so strange. Saul of Tarsus is among the first who fulfills this prophecy as a persecutor (Acts 22:19; Acts 26:11) and as one who is persecuted (2 Corinthians 11:24).

and ye shall be brought before rulers and kings: "Rulers" refer to the governors (proconsuls, procurators, and others) of the Roman Empire, including such men as Pontius Pilate, Felix, and Festus. "Kings" refer to such men as Herod Agrippa I (Acts 12:1) and Agrippa II (Acts 25:13; Acts 25:24; Acts 25:26). It is Pontius Pilate who sentences Jesus to die on the cross (Mark 15:15; Luke 23:6-12). It is King Herod Agrippa I who persecutes Peter and has James put to death (Acts 12:1-3). The Apostle Paul is brought before Roman proconsuls Felix, Festus, and Gallio. Paul also testifies before King Herod Agrippa II and the Roman Caesar, Nero.

for my sake: Jesus clearly predicts that His apostles will suffer these things "for my sake" or "on my account." When anyone persecutes a disciple of Christ, he is persecuting Christ Himself (Matthew 25:31-46; Acts 9:4-5; Acts 22:7-8; Acts 26:14-15).

for a testimony against them: This phrase is more properly translated "for a testimony to them" (Marshall 198). As the apostles are brought before rulers and kings, they are to bear testimony to them of the Christ. Ironically, by means of persecution, the gospel would be made known to many in positions of authority.

Verse 10

And the gospel must first be published among all nations.

Before the end, the gospel must be preached unto all the nations. Even though it is God’s plan to proclaim the good news to the Jews first (Matthew 10:5; Matthew 15:24), Christ’s statement here shows conclusively that from the beginning the Gentiles are to be included in the divine plan of redemption.

The primary fulfillment of this prophecy occurs during the first century. According to the Apostle Paul, the gospel is preached among all nations within thirty years after the death of Christ (Romans 10:18; Colossians 1:6), well before the time of the destruction of Jerusalem and the temple.

A secondary fulfillment of this prophecy will take place before the Parousia (second coming). The first century Roman world knew nothing of the Western Hemisphere of the world. It is not until after Columbus’ discovery of the Americas that the concept of "all the world" is broadened. Bickersteth makes this observation about the Western Hemisphere:

But this new world, as we call it, although there are material evidences that portions of it at least were occupied in very remote times by men of high civilization, was present to the mind of our Lord when he said that "the gospel must first be preached unto all the nations." So that the prophecy expands, as the ages roll onwards and the population of this earth increases...Such a consideration may well lead us to the inference that we are now approaching sensibly nearer to the end of the world. There are no other new worlds like America or Australia now to be discovered. The whole face of the earth is now laid open to us; and there is now hardly any part of the world which has not at some time or other received the message of salvation (198).

Verse 11

But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: Jesus gives His apostles instructions as to how they should conduct themselves when they are brought before judges, including governors and kings. Under such threatening circumstances, these men may very well have been at a loss for something to say in their own defense. But Jesus puts their minds at ease and instructs them not to worry about the questions that would be asked of them or to try to prepare an answer beforehand.

but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost: When the apostles stand before the courts, God would reveal to them what to say. The Holy Spirit would remind them of everything Jesus has said to them (John 14:26). In the past, God had equipped His servants to speak in the courts of Egypt and Judah (Exodus 4:12; Jeremiah 1:9), and now He promises to do so once again. Barnes understands this promise to be restricted to the apostles, saying, "God gave them power; and they spake with wisdom, fearlessness, pungency, and ability which no other men have ever manifested" (378). Explicit examples of the fulfillment of this prophecy are found in the speeches of Peter and John (Acts 4:8-12; Acts 4:19-20) and in those of Paul (Acts 21:39 to Acts 22:21; Acts 23:1; Acts 23:6; Acts 24:10-21; Acts 26:1-23).

Some commentators have misapplied this passage to preachers today; however, Plummer rightly concludes, "There is here no en­couragement to ministers to preach without preparation" (297).

Verse 12

Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death.

Jesus enlarges upon the persecutions mentioned in verses 9 and 11. Because of religious differences, families would be divided and family members would betray one another to persecution. Religious hatred and prejudice are the most wicked emotions in the world. They have caused innumerable crimes and persecutions in history. Beginning with Cain’s slaying of his brother Abel (Genesis 4:8; Hebrews 11:4), history is replete with examples of family ties being destroyed because the family members did not share the same strong, religious loyalties. The specific motives for betrayal from within the family would surely be varied. It might be a fanatical hatred of the gospel, the desire to save one’s own life by betraying others, or the hope to win the approval of the world with the public rejection of the claims of Christ.

Verse 13

And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved.

And ye shall be hated of all men: The verb "shall be hated" is in the analytical future tense and marks the hatred as a process continually going on. In other words, Jesus is not speaking only of what was going to happen to the apostles’ generation but what succeeding generations would also endure (John 16:33; 2 Corinthians 4:8-10; 1 John 3:13; Philippians 1:29 f; Philippians 3:8-11; Colossians 1:24).

for my name’s sake: The hatred would be on the account of Christ. "From the days of Stephen to that of the last martyr under Diocletian it was always as a Christian and for the name of Christ that men thus suffered" (Ellicott 200).

but he that shall endure unto the end, the same shall be saved: There is some uncertainty as to the meaning of the expression "the end." It could refer to the saving of the lives of Christians during the destruction of Jerusalem. Eusebius informs us:

...not a single Christian perished in the destruction of Jerusalem, though there were many there when Cestius Gallus infested the city; and had he persevered in the siege, he would soon have rendered himself master of it; but when he unexpectedly and unaccountably raised the siege, the Christians took the opportunity to escape (257).

It is most probable that "the end" refers to the end of the period of persecution. Even though the context has reference to the current persecution, the Christian who remains loyal to Christ throughout any period of persecution will enter into glory. Bickersteth says it refers to the "end of the moral probation of the individual." He continues:

The Greek word for "endureth" is very significant; it implies "a bearing up, and persevering under great trials." It is not enough once and again or a third time to have overcome, but, in order to obtain the crown, it is necessary to endure and to conquer, even to the end (198).

Those who would be steadfast under persecution and faithful under trials would ultimately be vindicated before the throne of God. The condemnation they receive of men would be reversed to commendation by God. These words of Jesus should encourage Christians of all ages to rely completely upon God as they fulfill their mission in a hostile world.

Verse 14

But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:

But when ye shall see the abomination of desolation: The disciples have asked Jesus for a sign of the coming destruction of Jerusalem, and Jesus gives them some remote signs that would usher in the "beginning of sorrows." The remote signs mentioned in the preceding verses are mentioned by Jesus to put the disciples’ minds at ease. When they see these omens, they are to understand the destruction of Jerusalem is not imminent but still sometime in the future. But now Jesus gives them a sign that would signal the immediate destruction of the city. The "abomination of desolation" is to be the alarm that the end is at hand and also the signal to the disciples to flee the city immediately.

The word "abomination" is from Bdelugma and means "a foul thing (loathsome on account of its stench), a detestable thing" (Thayer 99). According to Old Testament usage, "abomination" refers to any idolatrous object, whether person or thing, that would result in disgust and abhorrence among Israelites (1 Kings 21:26; 2 Kings 16:3, etc.). The word "desolation" is from eremoseos and means "laying waste; devastation." Thayer says the expression "the abomination of desolation" is better rendered, "The desolating abomination," meaning that which causes desolation by bringing disaster and ruin (249).

spoken by Daniel the prophet: The expression "abomination of desolation" is from Daniel 11:31; Daniel 12:11 and is primarily fulfilled by Antiochus Epiphanes, the Syrian ruler who tries to stamp out the Jewish religion throughout Palestine during the Maccabean period (175-164 B.C.). Antiochus desecrates the temple by erecting a small altar dedicated to Zeus over the altar of burnt offering and sacrificing swine’s flesh on the altar.

Jesus’ use of this distinctive expression, however, indicates that the prophecy was not ultimately fulfilled by the events of the Maccabean period. He warned that there would yet occur an act of profanation so appalling that the Temple would be rejected by God as the locus of his glory (Lane 466-467).

standing where he ought not: This phrase is also translated "Usurping a place which is not his." To whom does this refer? Who could have usurped "a place which is not his" in a way that could have been so appallingly sacrilegious and offensive to the Jews that they would desert the temple and flee Jerusalem? Some have suggested this reference is to Caligula (A.D. 40), who made plans to have an image of himself placed in the temple for worship (Josephus 390-392). Caligula’s efforts are averted, though, when he is assassinated in January of A.D. 41.

Other commentators believe the prophecy has reference to the desecration of the temple by Jewish hands. From November 67 to the spring of 68, there is a whole series of villainous acts committed by the Jewish zealots in the temple precincts. Josephus offers this evidence:

For there was an ancient saying of inspired men that the city would be taken and the sanctuary burned to the ground by right of war, when it should be visited by sedition and native hands should be the first to defile God’s sacred precinct. This saying the Zealots did not disbelieve; yet they lent themselves as instruments of its accomplishment (536).

Lane summarizes Josephus’ documentary evidence:

During this period the Zealots moved into and occupied the Temple area (War, IV. iii. 7), allowed persons who had committed crimes to roam about freely in the Holy of Holies (War, IV. iii. 10), and perpetrated murder within the Temple itself (War, IV. v. 4). These acts of sacrilege were climaxed in the winter of 67-68 by the farcical investiture of the clown Phanni as high priest (War, IV. iii. 6-8). It was in response to this specific action that the retired high priest Ananus, with tears, lamented: It would have been far better for me to have died before I had seen the house of God laden with such abominations and its unapproachable and hallowed places crowded with the feet of murderers (War, IV. iii. 10).

Jewish Christians who had met in the porches of the Temple from the earliest days would have found this spectacle no less offensive. It seems probable that they recognized in Phanni "the appalling sacrilege usurping a position which is not his," consigning the Temple to destruction. In response to Jesus’ warning they fled to Pella (469).

The most probable meaning of "abomination of desolation, standing where it ought not" is that it refers to the Roman armies that are to surround Jerusalem. Matthew 24:15 says, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)." Jerusalem is the "holy place" where the abomination of desolation ought not to stand, and the abomination of desolation would be the abhorred and devastating armies of Rome. Luke’s account lends support to this conclusion, "And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh" (21:20). "Wars and rumors of wars, as long as they keep away from the holy place, are not signs of the end, but when they attack the holy city, then beware" (Gould 246).

(let him that readeth understand): If these words were spoken by Jesus, He would have been referring to the prophecy of Daniel (9:27) because the New Testament had not yet been written. Many commentators believe this parenthetical statement is inserted by Mark in order to prompt his Christian readers to pay careful attention to these words of Jesus.

then let them that be in Judaea flee to the mountains: The main emphasis in verse 14 is upon the urgency to flee for safety when the immediate sign appears. The mountains of Judea are full of caves and recesses that would afford natural places of refuge. These mountains have often been the hiding places for Israel. It is from here, for example, that Matthias carries on his guerrilla warfare resistance against the armies of Epiphanes.

Verse 15

And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house:

The flat housetops in Judea are used for many purposes, including midday prayer. Access to the housetop is generally gained by an outside ladder or staircase. Jesus tells His disciples that when they see the sign of imminent destruction, they are to flee immediately. Upon descending from the house, they are not to go inside the house to save property, or for any other reason, but they are to flee immediately for the hills.

Verse 16

And let him that is in the field not turn back again for to take up his garment.

The word "garment" is from imation and refers to the worker’s outer garment or coat. The worker usually leaves this garment in the house or in the entrance of the field while he is working. It is an indispensable piece of clothing when making a journey because it protects the traveler from the elements of the road and the weather. However, when the worker sees the sign of destruction, he must not delay long enough even to retrieve his coat; but he should immediately run for the hills. Any delay in fleeing would be too great a risk of being captured and killed.

Verse 17

But woe to them that are with child, and to them that give suck in those days!

Jesus reveals His sympathy for women who would be pregnant and mothers who would be nursing their infant babies at the time of the siege of Jerusalem. Jesus pities them because their circumstances would make it difficult for them to flee quickly from the home.

Verse 18

And pray ye that your flight be not in the winter.

Jesus tells His disciples to pray for favorable weather conditions. Lane explains:

The peril of flight in winter is that streams swollen by heavy rains would be impossible to cross and could prevent many from reaching a place of refuge. It happened that during the spring of A.D. 68, due to recent rain storms, the Jordan River was too high and swift for Gadarene fugitives to cross from east to west to seek safety in Jericho (Josephus, War, IV. vii. 5) (470-471).

Verse 19

For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

For in those days shall be affliction: The word "affliction" is Thlipsis and refers to the "afflictions of those hard pressed by siege and the calamities of war" (Thayer 291). The word here is descriptive of the extreme pressure of the siege.

such as was not from the beginning of the creation which God created unto this time, neither shall be: Jesus, with a reflection upon the past and a view to the limitless future, reveals that the tribulation to be wrought upon Jerusalem would be as none that has ever occurred before or shall ever occur again. "Josephus says that in his estimate the calamities of the Jews exceeded those of all mankind from the beginning of the world" (Plummer 300).

Verse 20

And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom he hath chosen, he hath shortened the days.

And except that the Lord had shortened those days: The language is proleptic (describing a future event as though it has already occurred). The word "shortened" is from ekolobosen and is translated "amputated, mutilated, lopped, to cut off, hence, in the N.T. of time, to shorten, abridge, curtail" (Thayer 353). It would be the number, not the length of those days, which God would shorten.

no flesh should be saved: Had God not shortened the siege, not a soul could have escaped from Jerusalem and the entire Jewish nation would have been destroyed. The siege lasted five months, from the Passover to September, when Titus entered the city. Tommy Shaw says in The Destruction of Jerusalem:

This is obviously a reference to the intensity of the suffering. Not only was there the problem of the Roman army, and famine, but the Jews were divided into factions fighting among themselves. Approximately 1,100,000 men, women, and children died in a relatively short period of months from April to September. Luke 21:22 says, "For these be the days of vengeance, that all things which are written may be fulfilled." The shortness of the siege allowed many to survive, and of those left alive when the destruction was complete, 97,000 were carried away or sold as slaves into other nations. It was indeed a time of tribulation for the Hebrew people (42).

but for the elect’s sake, whom he hath chosen, he hath shortened the days: The "elect" are the faithful members of the Jerusalem church (1 Peter 1:1-2; Romans 1:7; Ephesians 1:4; 1 Thessalonians 1:4). Even though the loss of life would be immense, it would have been greater had it not been for the presence and prayers of the elect. On their account God shortens the days of the siege.

Verse 21

And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:

Just as Moses has delivered their forefathers from Egyptian bondage, the Jews believe the Messiah would deliver them from Roman oppression. Because of the desperate times, many would anxiously look for the Messiah; and opportunistic impostors would surface claiming to have solutions to the problems of the people. Josephus mentions one impostor who advises the Jews to take refuge in the temple. Many of them follow his advice and are slaughtered.

Again, Jesus’ main emphasis is that the disciples should not be distracted or delayed in their flight to the hills. Jesus implies there is not going to be an intervention by the Messiah to save the Jews from the Roman siege. The only means of salvation on that occasion would be immediate flight from the city. Hence, they are not to be deluded and delayed by impostors claiming to be the Messiah.

Verse 22

For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect.

For false Christs and false prophets shall rise: There would be many false Christs who would arise, although they would not be as numerous as the false prophets. The pseudochrist (false Christ) is not to be confused with the antichrist of 1 John 2:22; 1 John 4:3; and 2 John 1:7. The antichrist opposes Christ, while the pseudo­christ pretends to be the Messiah. It is much easier to pretend to be a prophet than to pretend to be Christ, and there would be many such false prophets before the end of the apostolic age (1 John 4:1).

and shall show signs: The word "signs" is from semeia and refers to something, ordinary or extraordinary, which has a meaning beyond its own qualities. In other words, "a sign is something given in proof of one’s claim" (Gould 248).

and wonders: "Wonders" is from terata and is translated, "A prodigy, portent; miracle; something so strange as to cause it to be ’watched’ or ’observed’" (Thayer 620).

To exhibit portents belongs especially to the false prophet or false Christ, whose ambition it is to startle and excite admiration. But his "wonders" are as false as his pretensions (2 Thessalonians 2:9) (Swete 310).

to seduce, if it were possible, even the elect: The word "seduce" is from apoplanan and means to "lead astray from the right path." The motive of the false Christs and the false prophets is to lead Christians astray.

Verse 23

But take ye heed: behold, I have foretold you all things.

But take ye heed: This phrase is literally translated, "But you be on the lookout." By inserting the pronoun "you," Jesus emphasizes His warning. He points His warning directly at His immediate disciples, but it includes all others who would be a part of the elect at the time of Jerusalem’s destruction.

behold, I have foretold you all things: "All things" is from panta and refers to all things enumerated within the context. Jesus does not tell them the exact date for which they ask, but He tells them all things necessary for their guidance. J.B. Phillips translates this verse, "You must keep your eyes open! I am giving you this warning before it happens."

Many commentators who divide the prophecy into two parts, one referring to the destruction of Jerusalem and the other to the end of the world, make the division at verse 20. However, when Jesus emphatically says to His disciples, "But you be on the lookout!" (umeis de Blepete), this advice necessarily makes the warning refer to a time in which the disciples are living. The warning includes others in addition to these but would certainly include these.

Verses 24-25

But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.

Jesus’ use of highly symbolical language, from verses 24 and 25 to the end of the chapter, has resulted in a variety of conflicting interpretations. Many commentators remove this teaching from the context of the destruction of Jerusalem and apply it to the second coming. Premillennialists interpret these verses to support their theories. But it seems to this writer the Lord is only continuing His discussion of the destruction of Jerusalem and the events that are to follow immediately.

But in those days, after that tribulation: Matthew’s parallel account says, "Immediately after the tribulation of those days..." (24:29)--not at the end of the world but immediately after the fall of Jerusalem. This coming of the Son of Man belongs to the period of time that would immediately follow the calamitous events of A.D. 70.

the sun shall be darkened, and the moon shall not give her light, And the stars of heaven shall fall, and the powers that are in heaven shall be shaken: Gould offers these comments:

This disturbance of the heavenly bodies, and the prediction of the coming of the Son of Man, have been supposed to be decisive of the view that this prophecy looks beyond the fall of Jerusalem to the end of the world. But this darkening and fall of the heavenly bodies is so common an accompaniment of O.T. prophecy, and its place is so definitely and certainly fixed there, as belonging to the Apocalyptic imagery of prophecy, and not to the prediction of events, that it presents no difficulty whatever, and does not even create a presumption in favor of the view that this is a prophecy of the final catastrophe (250).

The fall of great nations and their leaders are often symbolized in the Old Testament as a darkened sun and moon, stars falling, and the heavens shaking. For example, Isaiah gives this strikingly similar description of the destruction of Babylon by the Medes:

For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine (13:10).

Isaiah also predicts the fall of Edom:

And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree (34:4).

Ezekiel predicts a similar judgment upon Egypt:

And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord GOD (32:7-8).

Amos makes this prophecy about the northern kingdom:

And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day: (8:9).

Finally, Joel offers this description of the judgment of the nations in connection with the return of Judah from captivity:

And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come....The sun and the moon shall be darkened, and the stars shall withdraw their shining (2:30-31; 3:15).

It becomes obvious that this symbolical language is used by sacred writers to portray great calamities--including the fall of mighty kingdoms and the dethroning of powerful rulers--that result when God interferes in the history of nations.

These symbols indicate that the glory and prosperity of the nation shall end and universal sadness and confusion shall result. This is exactly what the Lord was saying would happen to Israel as a result of the Roman invasion (Shaw 45).

Verse 26

And then shall they see the Son of man coming in the clouds with great power and glory.

Jesus continues to use familiar symbolism to represent divine intervention in the affairs of the world. Psalms 97 speaks of the reign of God on earth as having the same accompaniment of clouds, darkness, and fire (1-5). In Isaiah 19:1, God is represented as coming on a swift cloud to Egypt. In Exodus 3:8, the prophet speaks of God "come down" to deliver the Jews out of Egypt. Obviously, God does not come down personally but uses Moses as His instrument to deliver the Hebrews.

Now, in the New Testament, the same language is used to represent a divine intervention in the affairs of the world by the Messianic King, who rules on a heavenly throne. Jesus says in His trial before the Sanhedrin, "...I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven (Matthew 26:64). Gould offers this explanation:

This settles two things: first, that the coming is not a single event, any more than the sitting on the right hand of Power; and second, that it was a thing which was to begin with the very time of our Lord’s departure from the world. Moreover, the two things, the sitting at the right hand of Power, and the coming, are connected in such a way as to mean that he is to assume power in heaven and exercise it here in the world. The period beginning with the departure of Jesus from the world was to be marked by this assumption of heavenly power by the Christ, and by repeated interferences in crises of the world’s history, of which this destruction of Jerusalem was the first (252).

Jesus also says He will "come" at the establishment of His kingdom:

Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom (Matthew 16:28).

Jesus does not come in person on the day of Pentecost when the kingdom is established, but those events are orchestrated providentially--by Christ’s divine superintendence. In much the same manner, the Jews would see the events of A.D. 70 as the providential visitation of the "Son of man," thus fulfilling His promises concerning the fall of Jerusalem and its aftermath.

Verse 27

And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

And then shall he send his angels, and shall gather together his elect from the four winds: The gathering of the elect refers to the processes by which men are brought into the kingdom through obedience to the gospel. Judaism had been the great obstacle at that time to the universal spread of the kingdom. But, as a consequence of the events of A.D. 70, that obstacle is removed, and now the gospel call would be trumpeted to the four corners of the earth.

from the uttermost part of the earth to the uttermost part of heaven: Here Mark combines two Old Testament expressions which mean "everywhere."

Verse 28

Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:

Now learn a parable of the fig tree: Jesus’ teaching is often taken from the most familiar of natural objects. The fig tree is among the most common sights in the Jerusalem area. "The Mount of Olives was famous for its fig trees, which sometimes attained a height of 20 to 30 feet" (Lane 479). In spite of the commonplace nature of fig trees, Jesus bases two lessons in two days upon this product (9:13 ff.). Here, Jesus exhorts His disciples to learn a lesson from an analogy drawn from the fig tree.

When her branch is yet tender, and putteth forth leaves, ye know that summer is near: The fig tree’s branches that produce the leaves are softened by the sap flowing through them. When the branches are softened and the leaves begin to appear, it is a sign that winter is past and summer is very near.

Verse 29

So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.

So ye in like manner: The pronoun "ye" (umeis) is emphatic and is intended to emphasize that the disciples would have a knowledge of future events that not everyone would have. Jesus is saying, "You and everyone else knows the natural signs of the fig trees, but you are to know in like manner these signs of coming events."

when ye shall see these things come to pass: "These things" refer to the sacrilege that would profane the temple and the besieging Roman armies (verse 14).

know that it is nigh: You know that it (Jerusalem’s fall) is near.

even at the doors: This phrase is a common expression of nearness. These signs would indicate that unparalleled distress is at hand and the disciples should immediately flee from Jerusalem to the mountains.

Verse 30

Verily I say unto you, that this generation shall not pass, till all these things be done.

Verily I say unto you, that this generation shall not pass: The expression "this generation" is always used by Jesus to refer to the men living at that time. Some commentators have interpreted "this generation" to refer to the Jewish race, or the human race, in order to make the prophecy apply to the end of the world. But the statement means these events are to take place during the lifetime of Jesus’ contemporaries. Jesus makes this statement three days before His death in A.D. 30, and many of His contemporaries are still living forty years later when Jerusalem is destroyed.

till all these things be done: "All these things" is from panta tauta and means all of the things specified within the context. This phrase, too, seems to refute the theory that the prophecy is divided into two parts, one predicting the fall of Jerusalem and the other the end of the world. All of the things enumerated within the context are to take place within that generation.

Verse 31

Heaven and earth shall pass away: but my words shall not pass away.

This is a proverbial statement of the imperishable nature of Christ’s words. The physical universe will one day come to an end and pass away, but the words of Jesus will always hold good (2 Peter 3:10; Hebrews 1:11-12; Revelation 20:11).

Verse 32

But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

Those who divide the chapter into two parts point to this verse to support their conclusion that the first part refers to the destruction of Jerusalem while the second part refers to the second coming. They point out that in the first part, Jesus gives a fixed time for the destruction of Jerusalem; but in the second, He says the time of the second coming is unknown. It is perfectly logical, however, to confine this verse to the context of the events of A.D. 70.

But of that day and that hour knoweth no man: Jesus gives His disciples a general time frame for the destruction of Jerusalem when He says it would come within that generation. He also gives them signs to recognize the event when it arrives. But He did not tell them specifically the day or the hour these events would occur. Paul uses the analogy of a pregnant woman to explain this phenomenon (1 Thessalonians 5:1-11). A pregnant woman knows the birth of her child is imminent even if she does not know the exact day and hour it will occur. Similarly, the disciples know impending destruction is coming to Jerusalem even if they do not know the exact time.

no, not the angels which are in heaven, neither the Son, but the Father: Not only is the exact date of Jerusalem’s destruction unknown to all men, but it is unknown to all heavenly inhabitants except God, the Father. This statement has generated all manner of speculation by commentators as to what Jesus means when He says, "neither the Son." Shaw says, "It is not reasonable to think that our Lord did not know the time." He contends this statement has the same meaning as Jesus’ statement, "It is not mine to give" (Matthew 20:23). In other words, Jesus knows the time, but it is not in the divine plan to reveal it. Others have argued that the words "neither the Son" are not in some of the older manuscripts; and, therefore they are probably an Arian interpolation (Arius is a third century heretic, who taught that Christ is not of the same nature as God). However, Jesus’ words are in perfect harmony with the Apostle Paul’s declaration that although Christ is equal with God in the beginning, "He emptied Himself" in becoming flesh (Philippians 2:6-7). By emptying Himself of the form of God, Jesus necessarily took upon Himself certain limitations of humanity (see comments on chapter 11:13). Plummer offers this explanation:

After the resurrection Jesus does not say that He is ignorant; but at this time He was not yet glorified, and in this, as in many other things, He condescended to share in the ignorance of His disciples (see Mark 5:30; Mark 8:5; Mark 9:21; Mark 11:13). He seems to be saying, "The Father has not revealed this, not even to Me, the Son." This of course, refers to the Son as He then was, incarnate and not yet glorified (306).

The point of Jesus’ words is not to discuss the limits of His own theological knowledge but rather to exhort His disciples to watchfulness (verse 33). His words also prove the futility of every effort on the part of man to predict the exact dates of events in the future, such as the end of time. Men are to be less concerned with calculations and more concerned with watchfulness.

Verse 33

Take ye heed, watch and pray: for ye know not when the time is.

The word "watch" is from the Greek word gregore--from which the proper name Gregory is derived--and means "to give strict attention to, be cautious, active;--to take heed lest through remissness and indolence some destructive calamity suddenly overtake one" (Thayer 122). The word implies living a sanctified life with the consciousness of the impending return of the Lord. If the disciples are to know the exact day and hour of the impending destruction, they might very well relax their guard in the interval and become careless. But because the disciples are uncertain of the exact moment, they must necessarily be watchful.

Verse 34

For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.

Jesus now uses a parable of the absent householder to reinforce the lesson that vigilance is absolutely essential when the moment of the crisis is unknown.

For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work: Jesus compares Himself to a journeying master who delegates authority to his servants and assigns each his own work. The servants represent all of Christ’s disciples. They all have something to do and must give an account to the Master when He returns.

and commanded the porter to watch: The porter is the doorkeeper. While all the servants have their own special duty, the doorkeeper is by all means to keep alert and watch the door. The doorkeeper could very well refer to the apostles.

Verse 35

Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:

Watch ye therefore: Again, this phrase is an exhortation to vigilance.

for ye know not when the master of the house cometh: A good servant wants to be engaged faithfully in his master’s service when he returns. Hence, the uncertainty of the master’s return requires constant vigilance on the part of the servants.

at even, or at midnight, or at the cockcrowing, or in the morning: The Jewish custom divides the night into three watches (Judges 7:19). These four watches conform to the Roman and Greek custom. The four watches are divided as follows:

even: This refers to the evening interval of 6:00 p.m. until 9:00 p.m.

midnight: From 9:00 p.m. until midnight.

cockcrowing: From midnight until 3:00 a.m. This obviously is not a technical term but rather a popular expression. It is not found anywhere else in the Bible, although it is found in Aesop’s Fables. The time frame is designated by something that happens within it--here rooster-crowing.

morning: From 3:00 a.m. until 6:00 a.m.

These are all night watches, corresponding to Matthew 24:44’s "...in such an hour as ye think not." In other words, the actual event will occur at a time least expected: they should leave no gaps in their preparedness.

Verse 36

Lest coming suddenly he find you sleeping.

Sleeping is the opposite of alertness and watchfulness. Sleeping implies unpreparedness. Jesus’ meaning is simply this: "If the suddenness causes disaster, the fault lies with those who have not watched. They were warned beforehand that the Coming might be sudden" (Plummer 308).

Verse 37

And what I say unto you I say unto all, Watch.

The question asked by Peter in Luke 12:41 ("Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?) now receives a direct answer. Watching is not to be confined to just the porters (apostles), but all disciples must keep a continuous vigil until He returns.

At the end of chapter thirteen, Jesus’ ministry is almost complete. In chapters eleven and twelve, Mark makes us aware of a developing, impending doom. With the cursing of the fig tree and the cleansing of the temple, Jesus gives His disciples object lessons that the existing religious situation in Jerusalem would not be tolerated much longer. The parable of the wicked tenants also points to Jesus’ intentions. Now, Jesus clearly announces the destruction of Jerusalem. His words, however, are words of great hope to the disciples. Jesus has given them cues to look for that would signal both the remote and the imminent destruction of the city. When the temple becomes profaned and when the disciples could look over the walls of Jerusalem and see the Roman armies, they will know destruction is at hand. Immediately, the disciples are to flee the city to the mountains. In the aftermath, the Jewish religious and political systems will no longer be a major obstacle to the spreading of the gospel. Therefore, it is incumbent upon the disciples to watch for the signs. Regardless of the tensions of the time, the disciples know that if they will be faithfully vigilant, they will ultimately be victorious in Christ Jesus! (For a concise, but thorough explanation of the destruction of Jerusalem as it relates to the prophecies in Mark 13 and Matthew 24, see The Destruction of Jerusalem).