Tyndale Open Study NotesMark 13

This passage brings to a conclusion the section begun at 11:1. Israel did not produce spiritual fruit (11:12–26; 12:38–40). Its leaders were opposed to God's chosen one, the Christ (11:1–11, 27–33; 12:13–17, 18–27). This would result in judgment and the destruction of Jerusalem and the temple.

• After leaving the temple, Jesus went toward the Mount of Olives (13:3).

• look at the magnificent stones and buildings!: The Temple was an amazing sight. It was the largest temple complex in the world and was built with huge stones. One stone found in the western wall is estimated to weigh about 600 tons (544,314 kilograms or 1.2 million pounds)!

  With its white stones, gold edges, and gold-covered roof, the Temple Complex resembled a mountain covered with snow. In the sun, it was a blinding sight (Josephus, War 5.5.6). The Jewish Talmud says that, “He who has not seen the temple in its full construction has never seen a glorious building in his life” (Babylonian Sukkah 51b).

• The reply from Jesus surprised the disciples. The great temple complex, which seemed to show strength, permanence, and God’s favor toward the Jewish people, would be completely destroyed.

• Not one stone here will be left on another: The words of Jesus emphasized the total destruction that would come through the Roman army’s attack on the temple complex (Josephus, Antiquities 6.9.1; 7.1.1.).

  Some people argue that the prophecy was not fulfilled because a few foundation stones still remain. But this misunderstands prophetic language. A prophet would not normally speak in exact percentages or technical detail. Anyone who saw Jerusalem after AD 70 would have understood that the prophecy of Jesus had come true.

• Andrew appeared here with the trio, Peter, James, and John (5:37; 9:2; 14:33) completing the two sets of brothers (1:16–20; 3:16–18).

• The prediction of Jesus inspired two questions from the disciples. Although some scholars argue that the second question goes beyond the first in looking to the coming of the Son of Man at the end of the age, it is best to interpret these two questions as focusing on the time and the sign associated with the destruction of Jerusalem and the temple (compare 13:29–30; Luke 21:7).

  These questions follow naturally from the prediction of Jesus in Mark 13:2. The disciples wanted to know the sign to have a warning so they would be ready for all these events.

• Scholars often divide this section into two parts, 13:5–13 and 13:14–23. The first part is often interpreted as describing the destruction of Jerusalem, which occurred in AD 70, while the second part is taken to describe the coming of the Son of Man in the future. It is best, however, to interpret all of 13:5–23 as describing events surrounding the destruction of Jerusalem in AD 70 because:

  1. 13:5–23 is the answer from Jesus to the two questions (13:4) that deal with the destruction of Jerusalem (13:2);

  2. The commands to flee Judea (13:14–16), the woe announced upon pregnant and nursing women (13:17), and the prayer that it not take place in winter (13:18) make sense if they refer to the events of AD 70 but not if they refer to the future return of Christ;

  3. Three warnings connect this passage (13:5, 9, 23) connect this passage together and show that 13:5–23 should be understood as a unit.

• The section is arranged as a chiasm (a literary pattern shaped like an X). The themes appear in this order:

  • A: Deceivers claim to be the Messiah (13:5–6).

    • B: There are reports of fighting and natural disasters (13:7–8).

      • C: There is persecution of believers (13:9–13).

    • B': The fighting in Judea and resulting suffering begin (13:14–20).

  • A': Deceivers claim to be the Messiah (13:21–23).

Jesus warned his followers not to be deceived by false messiahs. Many people would come claiming, ‘I am He,’ and would lead many others astray. These people claimed either to be the long-awaited Jewish Messiah or to speak with the Messiah’s authority.

Some examples include

• Theudas the Galilean (Acts 5:36),

• Simon, the son of Gioras, and

• John of Gischala, who tricked many people in the AD 60s.

• The Greek word translated must is also used in 8:31. In both places, the word emphasizes God’s control and authority over events.

• but the end is still to come: These events would happen before Jerusalem’s destruction. Jesus compared them to birth pains, which come before childbirth. In the same way, these troubles would come before God’s judgment on Jerusalem. However, they did not mean that the destruction would happen at once.

• The second use of be on your guard warns of persecution that was to come upon Christians (see 6:11; 8:34–38; 10:30; see 4:17). They would bring Jewish Christians before local courts of the councils of Jewish leaders, who had authority over Jewish communities (see Matthew 10:17 and possibly Matthew 5:22; see also Acts 4:1–22).

• beaten in the synagogues: The apostle Paul's beatings in 2 Corinthians 11:24–25 likely happened in the synagogue.

• These trials occurred because they followed Jesus (see Acts 23:24; 24:10–27; 25:1–26:32): Such trials were due to their being followers of Jesus (Mark 13:9, 13). It was not because they actually did something wrong (see 1 Peter 4:14–16).

Such trials (13:9, 11) would be a means through which the good news about Jesus would be preached to all nations. This would all take place first (before the destruction of Jerusalem). For Paul’s understanding of how the good news had already been preached to every nation in his day, see Romans 16:26; Colossians 1:6, 23 (see also Romans 1:5, 8; 10:18; 15:19, 23).

A word of encouragement follows the warning of 13:9. The followers of Jesus need not fear what they should say in these circumstances. The early followers of Jesus were generally uneducated and without political influence (see Acts 4:10–17; 1 Corinthians 1:26). So, this assurance would have comforted them. Believers are not prohibited from thinking about what they will say, but they need not worry about it.

There was no group, not even their own families, to whom persecuted Christians could always go for help (see Matthew 10:35–36; Luke 12:53). All people would hate them because they were loyal to Jesus (because of My name). Those who remain faithful to Jesus until death (to the end) will be saved to eternal life (see also Mark 8:35; Revelation 2:7, 10, 17, 26–28; 3:5, 12, 21).

Jesus now gave the sign requested in 13:4 and instructed his followers how to respond when they saw it. In 13:5–13, they were told not to be alarmed. Here they are told that those in Judea must flee to the hills.

• When you see the abomination of desolation: Mark did not explain what this object would be, but Jewish audiences in the first century were familiar with the term. The prophet Daniel had foretold that such an object would stand in the temple in Jerusalem (Daniel 9:27; 11:31). Many Jews understood the events in Jerusalem from 167 to 164 BC, during the time of Antiochus IV Epiphanes, to be a fulfillment of that prophecy.

  The deuterocanonical book of 1 Maccabees (a book accepted as Scripture by some Christian traditions), was written around 100 BC. It tells about the rule of Antiochus. It says that Antiochus and his followers set up “sacrilegious object causing desecration on top of the altar for burnt offerings,” 1 Maccabees 1:54, 59).

• standing where it should not be: Given the historical context and references to Jerusalem and Judea, this phrase clearly refers to something inappropriate happening in the temple in Jerusalem (Mark 13:2, 4,14).

• (let the reader understand): Mark urged his readers to focus on this sign, indicating it required careful thought and understanding. Mark wanted his audience to watch for a sign similar to what happened during the time of Antiochus Epiphanes.

• Although the phrase the abomination of desolation is grammatically neuter, the word standing is grammatically masculine. This may suggest a person behind the act, but it is not certain. The phrase can still refer to a thing or event.

  Scholars suggest several possible meanings for the abomination of desolation. These include:

  1. The emperor Caligula. In AD 39–40, he tried to place a statue of himself in the temple (Josephus, Antiquities 12.8.2–3).

  2. Pontius Pilate, governor of Judea from AD 26–36. He brought Roman soldiers into Judea carrying military flags that Jews saw as idolatrous (Josephus, War 2.9.2–3).

  3. The Zealots, a Jewish revolutionary group. Around AD 69–70, they committed violent acts in the temple, chose an unqualified high priest, "entered the sanctuary with polluted feet" (Josephus, War 4.3.4–8).

  4. The Roman general Titus. After he conquered Jerusalem in AD 70, he forced entry into the temple (Josephus, War 6.4.7).

  5. Titus' soldiers. They set up their military flags in the temple, offered sacrifices to them, and declared Titus emperor (Josephus, War 6.6.1).

  6. The destruction of the temple itself in AD 70.

  7. A future event. Some connect this to the coming of the antichrist (a future opponent of God; see 2 Thessalonians 2:3–4).

  The context and source of this expression help us rule out some of these views. In Daniel and 1 Maccabees, the phrase refers to the Temple, its altar, and its sacrifices. In Mark 13:14–20, it is a sign that tells people to flee Judea. This sign must happen while there is still time to escape (before the Roman army surrounds Jerusalem).

  Explanations 1 and 2 are too early. They would not have been a clear sign to flee Judea. They also did not actually defile the temple, and Christians did not leave Jerusalem at that time.

  Explanations 4–6 are too late. They happened after Titus entered Jerusalem. By then, there was no time left to escape.

  Explanation 7 refers to a future event. It does not match the destruction of Jerusalem in AD 70, which is the focus of 13:14–20. Also, the coming of the antichrist would not be limited to Judea.

  Explanation 3 fits best. It took place in AD 69–70, shortly before Titus surrounded Jerusalem. This timing would have allowed a short time for Christians to leave the city. It also involved actions that defiled the holy place in the temple.

  This view also helps distinguish between the sign and what happens next. The sign is the abomination of desolation, and what happens next is the great suffering and the destruction of Jerusalem and the temple.

• then: At the appearance of the abomination, those in Judea were to flee to the mountains. The early church historian Eusebius says that a prophetic message (a message from God) was given to the church in Jerusalem. This message caused them to leave the city before it was destroyed (Eusebius, Church History 3.5.3).

A person relaxing on the roof of their Judean home should not even pack after seeing this sign, but come down and flee. Likewise, a person out in the field should not return home to retrieve his cloak. Believers were to flee from the approaching Roman army as soon as they saw the sign of 13:14.

Their movement was usually cautious, methodical (careful and step-by-step), and relentless (steady and not stopping). But Jesus warned people not to wait and see how things would develop.

The suffering of the weakest (pregnant and nursing mothers) shows that the coming disaster would be severe. On that day, the joy of being a mother would be accompanied by terrible trouble (see Luke 1:25, 57–59).

In winter, the wadis (canyon-like riverbeds) are flooded, travel is more difficult, and survival is harder.

• For those will be days of tribulation unseen from the beginning of God’s creation until now: This kind of hyperbole (intentional exaggeration for emphasis) is common in Hebrew and Aramaic patterns of speech. It emphasizes the terror of that time and should not be understood as a precise comparison with every other disaster in history.

• and never to be seen again: The events of 13:14–23 would not end human history. History continued after the destruction of the temple in AD 70.

• God’s shortening of this time of suffering is mentioned often in Jewish writings written between the Old and New Testaments (for example, 2 Esdras 2:13; 2 Baruch 20:1). This statement emphasizes both the terrible suffering of God’s people during this tribulation (a time of great trouble) and God’s mercy in shortening those days.

• nobody would be saved: The whole population of Judea might have died if this time of suffering had lasted longer.

• elect: These are followers of Jesus.

• The larger section (13:5–23) ends with another warning about false messiahs. In this passage, these false leaders are connected with the events leading up to AD 70. In 13:5–6, however, they are connected more generally with ongoing events in history. Along with false messiahs, false prophets would appear and perform signs and wonders (13:22).

  Jesus warned his followers not to believe such claims. When the Messiah comes from heaven, "every eye will see Him" (13:26; see Revelation 1:7).

• be on your guard: This warning unifies the section (Mark 13:5–23) and brings it to a close. Jesus gave this teaching to warn his followers in Judea and Jerusalem not to be misled by false hopes and false messianic claims. Many Jews accepted such claims in the late AD 60s.

  Josephus describes the great harm caused by these false leaders, who encouraged the Jewish people to fight against the Romans (Antiquities 17.10.8). Christians were not to let anything stop them from fleeing Judea and Jerusalem when they saw the abomination of desolation.

• For Mark’s audience in Rome, the message of Jesus had a different application. Mark wanted his audience to be careful of people who claimed to know when the fulfillment of prophecy would occur. They could not know the time (13:32).

  Jesus also forbade unhealthy excitement about his second coming. Instead, believers were to stay alert (13:33–37) and prepare for persecution (9–13; see 8:34–38). They were to trust the words of encouragement Jesus spoke (13:11, 13).

Some of the language the New Testament uses to describe the second coming of Jesus, such as "the trumpet of God" (1 Thessalonians 4:16), may be metaphorical (word pictures rather than literal descriptions). In the Old Testament, cosmic language is also often used metaphorically to describe historical events (see Isaiah 11:1–9; 13:9–11; Jeremiah 4:23–28; Ezekiel 32:1–16). Because of this, some interpreters believe the imagery in Mark 13:24–27 could refer to a past event, such as the destruction of Jerusalem.

However, New Testament writers clearly understood the coming of the Son of Man to mean the future, visible, and personal return of Jesus (see Acts 1:9–11).

But in those days, after that tribulation: Many scholars think this passage uses symbolic or figurative language. They believe the signs in the sky 13:24–25), the coming of the Son of Man (13:26), and the gathering of God’s chosen people (13:27) all point to Jerusalem’s destruction in AD 70. They also believe this event showed that the Son of Man had been proved right.

However, the traditional interpretation is different. It says that the earlier verses refer to the destruction of Jerusalem, but this passage refers to the coming of the Son of Man. This coming, called the parousia (the return of Christ), will happen at the end of history.

This interpretation fits better for several reasons:

1. After the anguish of those days means after the destruction of Jerusalem, not during it, and at that time (literally in those days) could occur at any time after the events of 13:5–23.

2. Several words used in 13:26 are used elsewhere to describe the coming of the Son of Man: glory (8:38), power and clouds (14:62).

3. Because of the early church’s longing and praying for the return of the Lord Jesus (1 Corinthians 16:22; Rev 22:20), Mark’s audience would have interpreted Mark 13:26 as the second coming of Jesus, which will bring history as we know it to a close.

The prophets, Jesus, and the Gospel writers described these events as if they were seen together from far away. Because of this, the time between the events is not always clear. No one knows when these things will happen except God himself (13:32). The events of 13:5–23 and 13:24–27 are part of one great act of God. This act includes the coming of the Son of Man, his ministry, death, and resurrection, the judgment of Jerusalem in AD 70, and the Son of Man’s final coming in glory.

When the Son of Man comes, he will gather his chosen people. These are those who believe in him and follow him. His chosen people come from all over the world and from the farthest parts of the earth and heaven (see Zechariah 2:6; see Deuteronomy 13:7; 30:4; Isaiah 42:10; 62:11). This hope is expressed frequently in the Old Testament (for example, Psalm 107:2–3; Isaiah 11:11–16; 27:12–13; 43:5–13; 49:12; 60:1–9; Jeremiah 31:10).

For Mark’s audience, this passage would have encouraged them to endure and remain faithful despite the persecutions foretold in Mark 13:9–13. The coming of the Son of Man will also bring judgment on the unrighteous (see 8:38; 13:32–37; Matthew 13:41–43; 24:36–51; 25:1–12, 31–46).

This passage contains the lesson (literally parable) of the fig tree (13:28–30) and two sayings (13:30–31). It is closely connected to 13:4–23 by the words "these things" in 13:4 and "when you see" in 13:29 (compare 13:14).

He is near: The Greek text has no clear subject, so the choice between he is near or it is near depends on whether 13:29–30 refers to 13:4–23 or 13:24–27. The Berean Standard Bible understands it as referring to the return of the Son of Man.

Since some words in 13:4 appear again in 13:29 and 30 (see study note on 13:28–31), others interpret it as referring to the destruction of Jerusalem. Just as the first leaves of a fig tree signal summer, "the abomination of desolation" (13:14) would signal Jerusalem’s destruction.

This generation would see these events happen. That generation did see the destruction of Jerusalem. However, people who believe that all these things includes the coming of the Son of Man must understand this generation in another way, not simply as the people living at that time.

Some think it refers to the Jewish people continuing to exist through history. Others believe it means the whole human race, the Christian community, or the final generation living at the end of the age.

Jesus personally guaranteed what he had said. My words include what Jesus said in Mark 13:1–37. Mark’s audience would have understood this as guaranteeing the truth of all the teachings of Jesus known to them (Luke 1:2).

Like the Old Testament Scriptures (see Isa 40:8), the words of Jesus are eternal. His teachings are more permanent than the basic parts of creation itself. The basic elements of creation will pass away (see also Ps 102:25–26; Isa 40:6–8; 51:6; Matt 5:18; Luke 16:17; 2 Pet 3:7, 10; Rev 20:11), but the words of Jesus will never disappear.

Just as 13:28–31 returns to the theme of 13:5–23 by speaking about the destruction of Jerusalem, 13:32–37 appears to return to the theme of 13:24–27 by speaking about the coming of the Son of Man.

The section begins with a warning against trying to predict the end time (13:32). This is followed by a warning to stay alert because no one knows when the end will come (13:33).

Jesus then tells a parable (a short teaching story) to show the need to be ready for the Lord’s return (13:34). The application of the parable repeats the warning to stay watchful so that believers will not be found unprepared (13:35–36). The section ends with another call to remain watchful (13:37).

• No one knows about that day or hour: This statement introduces the warning to be watchful (compare Acts 1:7) and not to make guesses about the exact time of these events (Mark 13:33–37).

• Jesus calls himself the Son who ranks above the angels in an order that begins with no one and ends with only the Father. The authenticity of this saying is supported by the limitation it places on the Son’s knowledge. The early church would not likely have invented such a statement. In later apocryphal gospels (books outside the New Testament written around AD 150–300), writers usually increased and praised the divine attributes of Jesus (for example, the Infancy Gospel of Thomas).

  In the miracle of the incarnation, Jesus experienced limitation (Mark 10:40; 13:32). If the Son himself did not know the day or hour, Christians should refrain from seeking such knowledge for themselves.

These verses repeat a basic warning: Be on your guard and stay alert! … Keep watch! The repetition shows that they needed to stay alert (be watchful and ready).

• The point of this parable is not that the Lord’s return is doubtful or completely unexpected (see Matthew 24:45–51; 25:1–30; Luke 12:36–38; 19:12–27). Rather, it teaches that there will be no warning sign before he comes. The parable uses symbolic language in at least two ways:

  • The master (Greek kurios, “lord” or “master”) represents the Lord Jesus Christ.

  • The servants represent the Christian community.

  However, interpreting the doorkeeper as the apostles or Peter developed later, after the New Testament period.

• at midnight, when the rooster crows, or in the morning: These four times match the Roman division of the night into four watches of about three hours each. They simply mean that the master may return at any time during the night.

• This passage was first spoken to the disciples (you, see also 13:5), but it is also directed to everyone who hears or reads the Gospel of Mark (everyone).

• Keep watch!: Although 13:32–37 warns believers to be ready, the early church understood this watchfulness as joyful expectation for “the blessed hope and glorious appearance of our great God and Savior Jesus Christ” (Titus 2:13). Even Greek-speaking Christians in the first century used the Aramaic prayer Marana tha (“Come, Lord,” see 1 Corinthians 16:22; Revelation 22:20). Christians today still “crave His appearing” (2 Timothy 4:8).