Reading Cycle Three (From “A Guide To Good Bible Reading” P. V)

Following The Original Author’s Intent At The Paragraph Level

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one main subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

Contextual Insights

A. New Testament eschatological passages reflect Old Testament prophetic insight that viewed the end-time through contemporary occurrences. Jesus follows this pattern. The OT prophets Micah and Jeremiah foretold the destruction of Jerusalem and the temple as a sign of God’s judgment on unbelieving Israel. God would call Gentiles to judge His people and take over their land. Now in the NT God’s people still act in unbelief. They reject His Messiah. They will be destroyed, along with their city and temple (i.e., a.d. 70 by Titus). Their promised land is now given to others (cf. 12:1-12, especially v. 9, i.e., apparently Gentile believers. The Gentile mission is described in 13:9-13).

B. Matthew 24, Mark 13, and Luke 21 are so difficult to interpret because they deal with several questions simultaneously.

1. when will the temple be destroyed?

2. what will be the sign of the Messiah’s return?

3. when will this age end?

C. The genre of New Testament eschatology is usually a combination of apocalyptic and prophetic language, which is purposely ambiguous and highly symbolic.

D. Several passages in the NT (cf. Matt. 24, Mark 13, Luke 17 and 21, I and II Thess. and Rev.) deal with the Second Coming. These passages emphasize

1. that the exact time of the event is unknown, but the event is certain

2. that the last generation will know the general time, but not specific time, of the events

3. that it will occur suddenly and unexpectedly

4. that every generation of believers must be prayerful, ready, and faithful to assigned tasks

E. The primary focus of this chapter is on practical advice (19 imperatives), not pinpointing the exact time or chronological sequence of the events of the Second Coming.

F. The two key phrases are (1) “look out” (vv. 5,9,23,33) and (2) “not yet” (vv. 7,10). These twin foci of “be ready” and “wait patiently” are balanced with the other paradox of “the already” and “the not yet.”

CRUCIAL INTRODUCTION TO ESCHATOLOGY Why do Christians Have So Many Dogmatic Interpretations of Revelation? (This is taken from Dr. Utley’s commentary on Revelation, vol. 12, 1998.)

Through the years of my study of eschatology I have learned that most Christians do not have or want a developed, systematized, end-time chronology. There are some Christians who focus or major on this area of Christianity for theological, psychological, or denominational reasons. These Christians seem to become obsessed with how it will all end, and somehow miss the urgency of the gospel! Believers cannot affect God’s eschatological (end-time) agenda, but they can participate in the soteriological (the doctrine of salvation) mandate (cf. Matt. 28:19-20). Most believers affirm a Second Coming of Christ and an in-time culmination of the promises of God. The interpretive problems arising from how to understand this temporal culmination come from several sources:

1. the tension between Old Covenant prophetic models and New Covenant apostolic models

2. the tension between the Bible’s monotheism (one God for all) and the election of Israel (a special people)

3. the tension between the conditional aspect of biblical covenants and promises (“if. . .then”) and the unconditional faithfulness of God to fallen mankind’s redemption

4. the tension between Near Eastern literary genres and modern western literary models

5. the tension between the Kingdom of God as present, yet future

6. the tension between belief in the imminent return of Christ and the belief that some events must happen first

Let us discuss these tensions one at a time.

FIRST TENSION: The tension between Old Covenant prophetic models and New Covenant apostolic models.

The OT prophets predict a restoration of a Jewish kingdom in Palestine centered in Jerusalem where all the nations of the earth gather to praise and serve a Davidic ruler, but the NT Apostles never focus on this agenda. Is not the OT inspired (cf. Matt. 5:17-19)? Have the NT authors omitted crucial end-time events?

There are several sources of information about the end of the world:

1. OT prophets

2. OT apocalyptic writers (cf. Ezek. 37-39; Dan. 7-12)

3. intertestamental, non-canonical Jewish apocalyptic writers (like I Enoch)

4. Jesus Himself (cf. Matt. 24; Mark 13; Luke 21)

5. the writings of Paul (cf. I Cor. 15; II Cor. 5; I Thess. 4; II Thess. 2)

6. the writings of John (the book of Revelation).

Do these all clearly teach an end-time agenda (events, chronology, persons)? If not, why? Are they not all inspired (except the Jewish intertestamental writings)?

The Spirit revealed truths to the OT writers in terms and categories they could understand. However, through progressive revelation the Spirit has expanded these OT eschatological concepts to a universal scope.

1. The city of Jerusalem is used as a metaphor of the people of God (Zion) and is projected into the NT as a term expressing God’s acceptance of all repentant, believing humans (the new Jerusalem of Revelation 20-22). The theological expansion of a literal, physical city into the people of God is foreshadowed in God’s promise to redeem fallen mankind in Gen. 3:15, before there even were any Jews or a Jewish capital city. Even Abraham’s call (cf. Gen. 12:3) involved the Gentiles.

2. In the OT the enemies are the surrounding nations of the Ancient Near East, but in the NT they have been expanded to all unbelieving, anti-God, Satanically-inspired people. The battle has moved from a geographical, regional conflict to a cosmic conflict.

3. The promise of a land which is so integral in the OT (the Patriarchal promises) has now become the whole earth. New Jerusalem comes to a recreated earth, not the Near East only or exclusively (cf. Revelation 20-22).

4. Some other examples of OT prophetic concepts being expanded are (1) the seed of Abraham is now the spiritually circumcised (cf. Rom. 2:28-29); (2) the covenant people now include Gentiles (cf. Hos. 1:9; 2:23; Rom. 9:24-26; also Lev. 26:12; Exod. 29:45; II Cor. 6:16-18 and Exod. 19:5; Deut. 14:2; Titus 2:14); (3) the temple is now the local church (cf. I Cor. 3:16) or the individual believer (cf. I Cor. 6:19); and (4) even Israel and its characteristic descriptive phrases now refer to the whole people of God (cf. Gal. 6:16; I Pet. 2:5, 9-10; Rev. 1:6).

The prophetic model has been fulfilled and expanded, and is now more inclusive. Jesus and the Apostolic writers do not present the end-time in the same way as the OT prophets (cf. Martin Wyngaarden, The Future of The Kingdom in Prophecy and Fulfillment). Modern interpreters who try to make the OT model literal or normative twist the Revelation into a very Jewish book and force meaning into atomized, ambiguous phrases of Jesus and Paul! The NT writers do not negate the OT prophets, but show their ultimate universal implication. There is no organized, logical system to Jesus’ or Paul’s eschatology. Their purpose is primarily redemptive or pastoral.

However, even within the NT there is tension. There is no clear systemization of eschatological events. In many ways the Revelation surprisingly uses OT allusions, instead of the teachings of Jesus, in describing the end (cf. Matthew 24; Mark 13)! It follows the literary genre developed during the intertestamental period (Jewish apocalyptic literature). This may have been John’s way of linking the Old and New Covenants. It shows the age-old pattern of human rebellion and God’s commitment to redemption! But it must be noted that although Revelation uses OT language, persons, and events, it reinterprets them in light of first century Rome.

SECOND TENSION: The tension between the Bible’s monotheism (one God for all) and the election of Israel (a special people).

The biblical emphasis is on one personal, spiritual, creator-redeemer, God. The OT’s uniqueness in its own day was its monotheism. All of the surrounding nations were polytheists. The oneness of God is the heart of OT revelation (cf. Deut. 6:4). Creation is a stage for the purpose of fellowship between God and mankind, made in His image and likeness (cf. Gen.1:26-27). However, mankind rebelled, sinning against God’s love, leadership, and purpose (cf. Gen. 3). God’s love and purpose was so strong and sure that He promised to redeem fallen humanity (cf. Gen. 3:15)!

The tension arises when God chooses to use one man, one family, one nation to reach the rest of mankind. God’s election of Abraham and the Jews as a kingdom of priests (cf. Exod. 19:4-6) caused pride instead of service, exclusion instead of inclusion. God’s call of Abraham involved the blessing of all mankind (cf. Gen. 12:3). It must be remembered and emphasized that OT election was for service, not salvation. All Israel was never right with God, never eternally saved based solely on her birthright (cf. John 8:31-47), but by personal faith and obedience. Israel lost her mission, turned mandate into privilege, service into a special standing! God chose one to choose all!

THIRD TENSION: The tension between the conditional aspect of biblical covenants and promises (“if. . .then”) and the unconditional faithfulness of God to fallen mankind’s redemption.

There is a theological tension or paradox between conditional and unconditional covenants. It is surely true that God’s redemptive purpose/plan is unconditional (cf. Gen. 15:12-21). However, the human response is always conditional!

The “if. . .then” pattern appears in both OT and NT. God is faithful; mankind is unfaithful. This tension has caused much confusion. Interpreters have tended to focus on only one “horn of the dilemma,” God’s faithfulness or human effort, God’s sovereignty or mankind’s free will. Both are biblical and necessary.

This relates to eschatology, to God’s OT promises to Israel. If God promises it, that settles it, yes? God is bound to His promises; His reputation is involved (cf. Ezek. 36:22-38). However, mankind is God’s instrument of blessing! The unconditional and conditional covenants meet in Christ (cf. Isaiah 53), not Israel! God’s ultimate faithfulness lies in the redemption of all who will repent and believe, not in who was your father/mother! Christ, not Israel, is the key to all of God’s covenants and promises. If there is a theological parenthesis in the Bible, it is not the Church, but Israel (cf. Gal. 3).

The world mission of redemption has passed to the Church (cf. Matt. 28:19-20; Acts 1:8). This is not to imply that God has totally rejected the Jews (cf. Rom. 9-11). There is surely, but not exclusively, a place and purpose for end-time, believing Israel (cf. Zech. 12:10).

FOURTH TENSION: The tension between Near Eastern literary genres and modern western literary models.

Genre is a critical element in correctly interpreting the Bible. The Church developed in a western (Greek) cultural setting. Eastern literature is much more figurative, metaphorical, and symbolic than modern, western culture’s literary models. Christians have been guilty of using their history and literary models to interpret biblical prophecy (both OT and NT). Each generation and geographical entity has used its culture, history, and literalness to interpret Revelation. Every one of them has been wrong! It is arrogant to think that modern western culture is the focus of biblical prophecy!

The genre in which the original, inspired author chooses to write is a literary contract with the reader. The book of Revelation is not historical narrative. It is a combination of letter (chapters 1-3), prophecy, and mostly apocalyptic literature. It is as wrong to make the Bible say more than the original author intended as it is to make it say less! Interpreters’ arrogance and dogmatism are even more inappropriate in a book like Revelation.

The Church has never agreed on a proper interpretation. I am a dialectical (paradoxical) interpreter. My concern is for the whole Bible, not some selected part(s). The Bible’s eastern mindset presents truth in tension-filled pairs. Our western trend toward propositional truth is not invalid, but unbalanced! I think it is possible to remove at least some of the impasse in interpreting Revelation by noting its changing purpose to successive generations of believers. It is obvious to most interpreters that Revelation must be interpreted in light of its own day and its genre. A historical approach to Revelation must deal with what the first readers would have, and could have, understood. In many ways modern interpreters have lost the meaning of many of the symbols of the book. Revelation’s initial main thrust was to encourage persecuted believers. It showed God’s control of history (as did the OT prophets); it affirmed that history is moving toward an appointed terminus, judgment, or blessing (as did the OT prophets). It affirmed, in first century Jewish apocalyptic terms, God’s love, presence, power, and sovereignty!

It functions in these same theological ways to every generation of believers. It depicts the cosmic struggle of good and evil. The first century details may have been lost to us, but not the powerful, comforting truths. When modern, western interpreters try to force the details of Revelation into their contemporary history, the pattern of false interpretations continues!

It is quite possible that the details of the book may become strikingly literal again (as did the OT in relation to the life of Christ) for the last generation of believers as they face the onslaught of an anti-God leader (cf. II Thess. 2) and culture. No one can know these literal fulfillments of the Revelation until the words of Jesus (cf. Matthew 24; Mark 13; Luke 21) and Paul (cf. II Thessalonians 2) also become historically evident. Guessing, speculation, and dogmatism are all inappropriate. Apocalyptic literature allows this flexibility. Thank God for images and symbols that surpass historical narrative! God is in control; He reigns; He comes!

Most modern commentaries miss the point of the genre! Modern western interpreters often seek a clear, logical system of theology rather than being fair with an ambiguous, symbolic, dramatic genre of Jewish apocalyptic literature. This truth is expressed well by Ralph P. Martin in his article, “Approaches to New Testament Exegesis,” in the book New Testament Interpretation, edited by J. Howard Marshall:

“Unless we recognize the dramatic quality of this writing and recall the way in which language is being used as a vehicle to express religious truth, we shall grievously err in our understanding of the Apocalypse, and mistakenly try to interpret its visions as though it were a book of literal prose and concerned to describe events of empirical and datable history. To attempt the latter course is to run into all manner of problems of interpretation. More seriously it leads to a distortion of the essential meaning of apocalyptic and so misses the great value of this part of the New Testament as a dramatic assertion in mythopoetic language of the sovereignty of God in Christ and the paradox of his rule which blends might and love (cf. 5:5,6; the Lion is the Lamb)” (p. 235).

W. Randolph Tate in his book Biblical Interpretations says:

“No other genre of the Bible has been so fervently read with such depressing results as apocalypse, especially the books of Daniel and Revelation. This genre had suffered from a disastrous history of misinterpretation due to a fundamental misunderstanding of its literary forms, structure, and purpose. Because of its very claim to reveal what is shortly to happen, apocalypse has been viewed as a road map into and a blueprint of the future. The tragic flaw in this view is the assumption that the books’ frame of reference is the reader’s contemporary age rather than the author’s. This misguided approach to apocalypse (particularly Revelation) treats the work as if it were a cryptogram by which contemporary events can be used to interpret the symbol of the text. . .First, the interpreter must recognize that apocalyptic communicates its messages through symbolism. To interpret a symbol literally when it is metaphoric is simply to misinterpret. The issue is not whether the events in apocalyptic are historical. The events may be historical; they may have really happened, or might happen, but the author presents events and communicates meaning through images and archetypes” (p. 137).

From Dictionary of Biblical Imagery, edited by Ryken, Wilhost and Longman III:

“Today’s readers are often puzzled and frustrated by this genre. The unexpected imagery and out-of-this-world experiences seem bizarre and out of sync with most of Scripture. Taking this literature at face value leaves many readers scrambling to determine ‘what will happen when,’ thus missing the intent of the apocalyptic message” (p. 35).

FIFTH TENSION: The tension between the Kingdom of God as present, yet future.

The kingdom of God is both present, yet future. This theological paradox becomes focused at the point of eschatology. If one expects a literal fulfillment of all OT prophecies to Israel then the Kingdom becomes mostly a restoration of Israel to a geographical locality and a theological pre-eminence! This would necessitate that the Church is secretly raptured out at chapter 5 and the remaining chapters relate to Israel.

However, if the focus is on the kingdom being present at Christ’s first coming, then the focus becomes the incarnation, life, teachings, death, and resurrection of Christ. The theological emphasis is on a current salvation. The kingdom has come; the OT is fulfilled in Christ’s offer of salvation to all, not His millennial reign over some!

It is surely true that the Bible speaks of both of Christ’s comings, but where is the emphasis to be placed? It seems to me that most OT prophecies focus on the first coming, the establishment of the Messianic kingdom (cf. Daniel 2). In many ways this is analogous to the eternal reign of God (cf. Dan. 7) and the millennial reign of Christ (cf. Revelation 20). In the OT the focus is on the eternal reign of God, yet the mechanism for that reign’s manifestation is the ministry of the Messiah (cf. I Cor. 15:26-27). It is not a question of which is true; both are true, but where is the emphasis? It must be said that some interpreters become so focused on the millennial reign of the Messiah that they miss the biblical focus on the eternal reign of the Father. Christ’s reign is a preliminary event. As the two comings of Christ were not obvious in the OT, so too, the temporal reign of the Messiah!

The key to Jesus’ preaching and teaching is the kingdom of God. It is both present (in salvation and service), and future (in pervasiveness and power). Revelation, if it focuses on a Messianic millennial reign (cf. Revelation 20), is preliminary, not ultimate (cf. Revelation 21-22). It is not obvious from the OT that a temporal reign is necessary; as a matter of fact, the Messianic reign of Daniel 7 is eternal, not millennial.

SIXTH TENSION: The tension between belief in the imminent return of Christ and the belief that some events must happen first.

Most believers have been taught that Jesus is coming soon, suddenly, and unexpectedly (cf. Matt. 10:23; 24:27,34,44; Mark 9:1; 13:30). But every generation so far has been wrong! The soonness (immediacy) of Jesus’ return is a powerful promised hope of every generation, but a reality to only one (and that one a persecuted one). Believers must live as if He was coming tomorrow, but plan and implement the Great Commission (cf. Matt. 28:19-20) as if He tarries.

Some passages in the Gospels (cf. Mark 13:10; Luke 17:2; 18:8) and I and II Thessalonians are based on a delayed Second Coming (Parousia). There are some historical events that must happen first:

1. world-wide evangelization (cf. Matt. 24:15; Mark 13:10)

2. the revelation of “the man of Sin” (cf. Matt. 24:15; II Thessalonians 2; Revelation13)

3. the great persecution (cf. Matt. 24:21,24; Revelation 13)

There is a purposeful ambiguity (cf. Matt. 24:42-51; Mark 13:32-36)! Live every day as if it were your last but plan and train for future ministry!

Consistency And Balance

The different schools of modern eschatological interpretation all contain half truths. They explain and interpret some texts well. The problem lies in consistency and balance. Often there is a set of presuppositions which use the biblical text to fill in the pre-set theological skeleton. The Bible does not reveal a logical, chronological, systematic eschatology. It is like a family album. The pictures are true, but not always in order, in context, in a logical sequence. Some of the pictures have fallen out of the album and later generations of family members do not know exactly how to put them back. The key to proper interpretation of Revelation is the intent of the original author as revealed in his choice of literary genre. Most interpreters try to carry their exegetical tools and procedures from other genres of the NT into their interpretations of Revelation. They focus on the OT instead of allowing the teachings of Jesus and Paul to set the theological structure and let Revelation act as illustrative.

I must admit that I approach this commentary with some fear and trepidation, not because of Rev. 22:18-19, but because of the level of controversy the interpretation of this book has caused and continues to cause among God’s people. I love God’s revelation. It is true when all men are liars (cf. Rom. 3:4)! Please use this commentary as an attempt to be thought provoking and not definitive, as a sign post and not a road map, as a “what if,” not a “thus says the Lord.” I have come face to face with my own inadequacies, biases, and theological agenda. I have also seen those of other interpreters. It almost seems that people find in Revelation what they expect to find. The genre lends itself to abuse! However, it is in the Bible for a purpose. Its placement as the concluding “word” is not by accident. It has a message from God to His children of each and every generation. God wants us to understand! Let us join hands, not form camps; let us affirm what is clear and central, not all that may be, might be, could be true. God help us all!

Special Topic: Apocalyptic Literature (This special topic is taken from my commentary on Revelation.) Revelation is a uniquely Jewish literary genre, apocalyptic. It was often used in tension-filled times to express the conviction that God was in control of history and would bring deliverance to His people. This type of literature is characterized by 1. a strong sense of the universal sovereignty of God (monotheism and determinism) 2. a struggle between good and evil, this age and the age to come (dualism) 3. use of secret code words (usually from the OT or intertestamental Jewish apocalyptic literature) 4. use of colors, numbers, animals, sometimes animals/humans 5. use of angelic mediation by means of visions and dreams, but usually through angelic mediation 6. primarily focuses on the end-time (new age) 7. use of a fixed set of symbols, not reality, to communicate the end-time message 8. Some examples of this type of genre are a. Old Testament (1) Isaiah 24-27, 56-66 (2) Ezekiel 37-48 (3) Daniel 7-12 (4) Joel 2:28-3:21 (5) Zechariah 1-6, 12-14 b. New Testament (1) Matthew 24, Mark 13, Luke 21, and I Corinthians 15 (in some ways) (2) II Thessalonians 2 (in most ways) (3) Revelation (chapters 4-22) c. non-canonical (taken from D. S. Russell, The Method and Message of Jewish Apocalyptic, pp. 37-38) (1) I Enoch, II Enoch (the Secrets of Enoch) (2) The Book of Jubilees (3) The Sibylline Oracles III, IV, V (4) The Testament of the Twelve Patriarchs (5) The Psalms of Solomon (6) The Assumption of Moses (7) The Martyrdom of Isaiah (8) The Apocalypse of Moses (Life of Adam and Eve) (9) The Apocalypse of Abraham (10) The Testament of Abraham (11) II Esdras (IV Esdras) (12) Baruch II, III 9. There is a sense of duality in this genre. It sees reality as a series of dualisms, contrasts, or tensions (so common in John’s writings) between a. heaven – earth b. evil age (evil men and evil angels) – new age of righteousness (godly men and godly angels) c. current existence – future existence All of these are moving toward a consummation brought about by God. This is not the world God intended it to be, but He is continuing to play, work, and project His will for a restoration of the intimate fellowship begun in the Garden of Eden. The Christ event is the watershed of God’s plan, but the two comings have brought about the current dualisms.

Possible Outline Related To The Disciples’ Questions

(taken from E. F. Bruce’s Answers to Questions, p. 57)

A. Warnings against being misled (13:5-8)

B. Predictions of persecution (13:9-13)

C. The destruction of Jerusalem (13:14-23)

D. The return of Christ (13:24-27)

E. Exhortations to be watchful in their contemporary situation which led to the destruction of Jerusalem (13:28-31, i.e., that generation v. 34)

F. Exhortations to be watchful for the Lord’s return (13:32-37; i.e., no one knows but the Father v. 36)

G. F. F. Bruce makes Mark 13 parallel to first six seals of Revelation 6 (cf. p. 57 and 138)

Word And Phrase Study

Text: Mark 13:1-2

¹As He was going out of the temple, one of His disciples said to Him, “Teacher, behold what wonderful stones and what wonderful buildings!” ²And Jesus said to him, “Do you see these great buildings? Not one stone will be left upon another which will not be torn down.”

13:1 “the temple” This was the word (hieron) for the whole temple area. Jesus had been teaching there since the events of Mark 11 (cf. Matt. 26:55). These buildings had become the great Jewish hope, a symbol of God’s exclusive love for Israel (cf. Jer. 7; John 8:31-59).

• “one of His disciples” It may have been Peter (cf. v. 3). John Mark may have given us Peter’s memory of Jesus’ words. This is the longest teaching session in Mark’s Gospel.
• “‘wonderful stones’” This is literally “huge stones.” Josephus tells us Herod the Great used huge polished limestones or mezzeh that were native to this area. They were 25 x 8 x 12 cubits (cf. Antiquities 15.11.3). Stones of similar shape and material are still visible at the wailing wall in Jerusalem.
• “‘wonderful buildings’” This is literally “huge buildings.” They were white polished limestone with gold trim. This huge and expensive building project was meant to placate the Jews who were upset over an Idumean being king. This remodeling and expansion was begun in 20/19 b.c. and finished in about a.d. 63/64 (cf. Josephus’ Antiquities 15.11.1-7; Wars 5.5.1-6).

13:2 “‘Not one stone will be left upon another’” This phrase has two double negatives with the Subjunctive mood. There is no stronger grammatical negation possible in the Greek language! This speaks of total destruction. This must have dumbfounded them! Josephus tells us that in a.d. 70 the Romans destroyed this site so completely that one could plow the ground as a field (cf. Mic. 3:12; Jer. 26:18).

There are some Greek manuscript variants related to this phrase. One follows the wording of Matt. 24:2 found in the ancient Greek uncial manuscripts א, B, L, and W. The second follows the wording of Luke 21:6 found in MS A and the Vulgate. The UBS⁴ follows Matt. 24:2, which adds the adverb “here” or “in this place.”

Text: Mark 13:3-8

³As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, ⁴”Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?” ⁵And Jesus began to say to them, “See to it that no one misleads you. ⁶Many will come in My name, saying, ‘I am He!’ and will mislead many. ⁷When you hear of wars and rumors of wars, do not be frightened; those things must take place; but that is not yet the end. ⁸For nation will rise up against nation, and kingdom against kingdom; there will be earthquakes in various places; there will also be famines. These things are merely the beginning of birth pangs.”

13:3 “sitting on the Mount of Olives” This 2.5 mile ridge on the east overlooked (i.e., about 300-400 feet higher) Jerusalem and the temple area.

• “Peter and James and John and Andrew” Only Mark’s Gospel mentions this detail. This is probably one of Peter’s eyewitness memories.

13:4 “‘when will these things be said, and what will be the sign when all these things are going to be fulfilled’” Matthew 24:3 records the expanded questions. There were several events that these disciples wanted to know about: (1) the time of the destruction of the temple; (2) the time of the Second Coming; and (3) the time of the end of the age. The disciples probably thought all three would happen at one time. Notice Jesus merges the temporal and the eschatological, just as the OT prophets did.

Special Topic: Answers To The Disciples’ Two Questions Of Matthew 24:3 (by F. F. Bruce in Answers to Questions, p 57). A. A warning against being misled, by false prophets or great calamities, into thinking that this is the end 1. Matt. 24:4- 2. Mark 13:5-8 3. Luke 21:8-11 B. A prediction of persecution and promise of help 1. Matt. 24:9-14 2. Mark 13:9-13 3. Luke 21:12-19 C. An answer to the first question, relating to the destruction of Jerusalem and the scattering of its inhabitants 1. Matt. 24:15-28 2. Mark 13:14-23 3. Luke 21:20-24 D. An answer to the second question, describing the coming of Christ 1. Matt. 24:29-31 2. Mark 13:24-27 3. Luke 21:20-24 E. An exhortation to watchfulness in the situation leading up to the fall of Jerusalem 1. Matt. 24:32-35 2. Mark 13:28-31 3. Luke 21:29-33 F. An exhortation to watchfulness for the coming of Christ 1. Matt. 24:36-44 2. Mark 13:32-37 3. Luke 21:34-36

13:5-13 “‘See to it that no one misleads you’” “See” is a present active imperative. Jesus commands them to be on constant alert. In some ways these Jewish traditions about the Messiah had already biased them. These verses mention false signs or precursor signs that are present in every age. This statement is repeated often (cf. vv. 5,9,23,33). There will be many who try to trick them on these issues.

Every generation of Christians has tried to force its contemporary history into biblical prophecy. To date they have all been wrong! Part of the problem is that believers are to live in a moment-by-moment expectation of the Second Coming, yet the prophecies are all written for one end-time generation of persecuted followers. Rejoice that you do not know!

13:6 “‘Many will come in My name’” This refers to false Messiahs (cf. Matt. 24:11,23-24). There is even a reference in Josephus’ Wars of the Jews 6.54 which asserts that the Romans destroyed Jerusalem because of the fanaticism of the false prophets, who led the people astray with false promises of YHWH’s intervention in saving Jerusalem based on Isaiah’s prophecies (i.e., Isa. 37), but of course not mentioning Jeremiah’s repeated predictions of faithless Jerusalem’s fall.

• “‘saying “I am He”‘” This is literally “I am.” This was a Messianic designation using the title of the OT Covenant God, YHWH, from the Hebrew verb “to be” (cf. Exod. 3:12,14; John 4:26; 8:24,58; 13:19; 18:5). See Special Topic at 12:36.
• “‘and will mislead many’” These types of warnings and terminology are common in apocalyptic literature. This shows the persuasive power of the false Messiahs and the spiritual vacuum of fallen humanity (cf. Matt. 24:11,23-26). It also shows the naivete of new believers and/or carnal Christians (cf. I Cor. 3:1-3; Heb. 5:11-14).

13:7 “‘do not be frightened’” This is a present imperative with the negative particle, which usually means to stop an act in progress.

• “‘those things must take place; but that is not yet the end’” Wars and earthquakes are not signs of the end, but precursors/signs present in every age (cf. vv. 8,10; Matt. 24:6-8). These violent natural events are not signs of the Second Coming, but of life in a fallen world (cf. John L. Bray, Matthew 24 Fulfilled, pp. 25,28, which is a good presentation ot the Preterist Interpretation).

13:8 “‘there will also be famines’” Some Greek manuscripts add the phrase “and troubles” (cf. MSS A, W, and NKJV). There are several other variants, but most English translations have “and famines,” which is found in Matt. 24:7 and MSS א, B, and L (and MS D in a slightly different form). The parallel in Luke 21:11 has several other things listed. The UBS⁴ gives the shorter reading a “B” rating (almost certain).

• “‘birth pangs’” The full idiom is “birth pangs” of the new age (cf. Isa. 13:8; 26:17; Jer. 30:6-7; Micah 4:9-10; Matt. 24:8; Mark 13:8; Acts 2:24; I Thess. 5:3). This reflects the Jewish belief in the intensification of evil before the new age of righteousness (cf. vv. 19-20 and the Book of Jubilees 23:18 along with the Apocalypse of Baruch 27-29). The Jews believed in two ages: the current evil age, characterized by sin and rebellion against God, and the “age to come.” The New Age would be inaugurated by the coming of the Messiah (cf. Psalm 2). It would be a time of righteousness and fidelity to God. Although the Jewish view was partially true, it did not take into account the two comings of the Messiah. We live in the overlapping of these two ages: the “already” and “not yet” of the kingdom of God!

Special Topic: This Age And The Age To Come The OT prophets viewed the future as an extension of the present. For them the future will be a restoration of geographical Israel. However, even they saw it as a new day (cf. Isa. 65:17; 66:22). With the continued willful rejection of YHWH by the descendants of Abraham (even after the exile) a new paradigm developed in Jewish intertestamental apocalyptic literature (i.e., I Enoch, IV Ezra, II Baruch). These writings begin to distinguish between two ages: a current evil age dominated by Satan and a coming age of righteousness dominated by the Spirit and inaugurated by the Messiah (often a dynamic warrior). In this area of theology (eschatology) there is an obvious development. Theologians call this “progressive revelation.” The NT affirms this new cosmic reality of two ages (i.e., a temporal dualism).
Jesus Matthew 12:32 Matthew 13:22 & 29 Mark 10:30 Luke 16:8 Luke 18:30 Luke 20:34-35	Paul Romans I Cor. 1:20; 2:6,8; 3:18 II Cor. 4:4 Galatians 1:4 Eph. 1:21; 2:1,7; 6:12 I Timothy 6:17 II Timothy 4:10 Titus 2:12	Hebrews 1:2 6:5 11:3
In NT theology these two Jewish ages have been overlapped because of the unexpected and overlooked predictions of the two comings of the Messiah. The incarnation of Jesus fulfilled the OT prophecies of the inauguration of the new age (Dan. 2:44-45). However, the OT also saw His coming as Judge and Conqueror, yet He came at first as the Suffering Servant (cf. Isaiah 53; Zech. 12:10), humble and meek (cf. Zechariah 9:9). He will return in power just as the OT predicted (cf. Revelation 19). This two-stage fulfillment caused the Kingdom to be present (inaugurated), but future (not fully consummated). This is the NT tension of the already, but not yet!

Text: Mark 13:9-13

⁹”But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. ¹⁰The gospel must first be preached to all the nations. ¹¹When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit. ¹²Brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death. ¹³You will be hated by all because of My name, but the one who endures to the end, he will be saved.”

13:9-13 This material is not paralleled in Matthew 24, but appears in Matt. 10:17-22. This shows that Jesus must have repeated these same truths on several occasions or that Matthew and Mark structured this material topically.

13:9 “‘be on your guard’” This is a present active imperative (the same form as vv. 5 and 23). There is an element of personal responsibility involved in preparation for the persecution of the end-time events.

• “‘courts. . .synagogues. . .before governors and kings’” “Courts and synagogues,” a phrase not found in Matt. 24:9, shows both governmental and religious persecution of Christians by both Jews and Gentiles (cf. I Pet. 4:12-16).
• “‘the courts’” This is the plural form of Sanhedrin. It refers to local synagogue courts (cf. II Cor. 11:24).
• “‘flogged’” This is literally “beaten” or “skinned” (cf. II Cor. 11:24). Jews whipped offenders thirty-nine times—thirteen times on the front and twenty-six times on the back in accordance with Deut. 25:1-3.

13:9,12 “‘for My sake’” Will believers be persecuted, not for their own wickedness or civil crimes, but simply because they are Christians (cf. Matt. 5:10-16; I Pet. 4:12-16)?

13:10 “‘The gospel must first be preached to all the nations’” The term “must” is the Greek dei, which implies necessity. Jesus (or Peter or Mark, all of whom are inspired) was trying to show the disciples (1) their Gentile mission (cf. Gen. 12:3; I Kgs. 8:60; Isa. 42:6; 49:6; 51:4; 52:10; 60:1-3; Matt. 24:14; 28:19-20; Acts 1:8; Rom. 11:25-27) and (2) that there would be an extended period of time between the destruction of Jerusalem and the Second Coming (cf. II Thessalonians 2; II Peter 2). We must hold in tension the any-moment return of our Lord and the truth that some things must happen first. There is a real tension in the New Testament concerning the time of the Second Coming: imminent, delayed, or unknown.

13:11 The Spirit will always be with believers! The Spirit will empower believers amidst persecution (cf. Acts 4)! The Spirit is often identified with Jesus as the parallel in Luke 21:15 shows. This promise does not replace personal preparation for regular preaching and teaching opportunities; therefore, it is not a substitute for proper study. This is a special grace which allows believers to witness to faith in Christ in times of persecution (cf. Matt. 10:19-20; Luke 12:11-12; 21:14-15).

• “in that hour” See Special Topic: Hour at 14:35.

13:12 “‘brother. . .brother’” Family was the heart of Jewish life, but families will be split over Christ (cf. Matt. 10:21,35-37). This is also a recurrent theme in apocalyptic writings (cf. Jubilees 23:19 and II Baruch 70:3).

13:13 “‘but the one who endures to the end, he will be saved’” This is the doctrine of perseverance (cf. Matt. 10:22). It must be held in a dialectical tension with the doctrine of security (cf. Rev. 2:7,11,17,26; 3:5,12,21; 21:7). See Special Topic: The Need to Persevere at 4:17.

Text: Mark 13:14-23

¹⁴”But when you see the abomination of desolation standing where it should not be (let the reader understand), then those who are in Judea must flee to the mountains. ¹⁵the one who is on the housetop must not go down, or go in to get anything out of his house; ¹⁶and the one who is in the field must not turn back to get his coat. ¹⁷But woe to those who are pregnant and to those who are nursing babies in those days! ¹⁸But pray that it may not happen in the winter. ¹⁹For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. ²⁰Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. ²¹And then if anyone says to you, ‘Behold, here is the Christ’; or, ‘Behold, He is there’; do not believe him; ²² for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. ²³But take heed; behold, I have told you everything in advance.”

13:14
NASB, NKJV “the abomination of desolation”
NRSV “the desolating sacrilege”
TEV “the Awful Horror”
JB “the disastrous abomination”

Special Topic: The Abomination Of Desolation M. R. Vincent describes well the term abomination: “The cognate verb, ßδελύσσμαι, means to feel a nausea or loathing for food, hence used of disgust generally. In a moral sense it denotes an object of moral or religious repugnance. See II Chron. 15:8; Jer. 13:27; Ezek. 11:21; Dan. 9:27; 11:31. It is used as equivalent to idol in I Kings 11:17; Deut. 7:26; 2 Kings 23:13. It denotes anything in which estrangement from God manifests itself; as the eating of unclean beasts, Lev. 11:11; Deut. 14:3; and, generally, all forms of heathenism. This moral sense must be emphasized in the New Testament use of the word. Compare Luke 16:15; Rev. 17:4,5; 21:27. It does not denote mere physical or esthetic disgust. The reference here is probably to the occupation of the temple precincts by the idolatrous Romans under Titus, with their standards and ensigns. Josephus says that after the burning of the temple the Romans brought their ensigns and set them over against the eastern gate, and there they offered sacrifices to them, and declared Titus, with acclamations, to be emperor” (Word Studies in the New Testament, pp. 74-75). The word “desolation” meant sacrilege. This phrase is used in Dan. 9:27, 11:31, and 12:11. 1. It seems originally to refer to Antiochus IV Epiphanes, who put an altar to Zeus Olympios in the temple in Jerusalem in 167 b.c. (cf. Dan. 8:9-14; I Macc. 1:54). 2. Also in Dan. 7:7-8 it related to the Antichrist of the end-time (cf. II Thess. 2:4). 3. In Luke 21:20 it possibly refers to the coming of the Roman General (later Emperor) Titus’ army in a.d. 70, who sacrificed to their army standards which were dedicated to pagan gods, placed by the eastern gate close to the temple. It cannot refer to the siege of Jerusalem itself because it would be too late for believers to escape. This is an example of a phrase being used in several different, but related, senses. This is called multiple fulfillment prophecy. It is difficult to interpret until after the events occur; looking back, the typology is obvious.

• NASB “‘standing where it should not be’”
  NKJV “‘standing where it ought not’”
  NRSV, NJB “‘set up where it ought not to be’”
  TEV “‘standing in the place where he should not be’”

The participle standing is perfect active accusative masculine in The Analytical Greek New Testament by Barbara and Timothy Friberg, p. 154 (cf. TEV), but perfect active accusative neuter in The Analytical Lexicon to the Greek New Testament by William D. Mounce, p.219 (cf. NASB, NRSV, NJB). If neuter, then it refers to (1) “the abomination” (bdelugma) or (2) to Titus’ army (strateuma). Matthew 24:15 adds “standing in the Holy Place” (i.e., the Holy Place of the temple), which implies the masculine gender and refers to the Roman General. This, too, fits Titus, who set up the Roman standards (which stood for their gods) in the temple in Jerusalem.

• “(let the reader understand)” This means “to think about carefully” or “to consider well” (cf. II Tim. 2:7). This is a comment from the author of the Gospel. It apparently was meant to trigger further discussion (i.e., the Abomination of Desolation from Dan. 9:27; 11:31; 12:11) on the subject by the person reading the text aloud to a study group in a worship setting, somewhat like our modern Sunday School classes.
• “‘those who are in Judea must flee to the mountains’” Eusebius, a church historian from the fourth century, records that the Christians fled Jerusalem to Pella, about twenty miles southeast of the Sea of Galilee, just before the Roman siege encircled the city in a.d. 70 (cf. Hist. Eccl. 3:5:2-3).

13:15 “‘the one who is on the housetop’” The houses had flat roofs. They were used as the place of social gathering in the hot months. It has been said that one could walk across Jerusalem on the roofs of houses. Apparently some houses were built next to the city’s wall. When the army was seen, immediate flight was necessary.

13:16 “‘coat’” This referred to the outer robe, which was also used as sleeping cover. Men working in the field would not have had this with them.

13:17 “‘woe’” This term is used in the OT to designate judgment prophecies. It was a way of referring to a funeral dirge or lament. God’s judgment on Jerusalem would affect believers as well as unbelievers (as will the Great Tribulation).

• “‘to those who are pregnant’” This obviously refers to the destruction of Jerusalem only. It would have been difficult for pregnant women to flee rapidly over the wall. This has nothing to do with the Second Coming! These disciples’ questions to Jesus relate to three separate issues: the destruction of Jerusalem, His Second Coming, and the end of the age. The problem is that these questions were dealt with at the same time. There is no easy verse division by topic.

13:18 “‘in winter’” Rapid travel would have also been difficult in winter for pregnant women and little ones.

13:19 This can be viewed as (1) the severity of the end-time persecution of believers and God’s judgment on unbelievers or (2) an Oriental hyperbole. It is hard to know whether references are literal or figurative (compare Joel 2:28-32 and Peter’s use of it in Acts 2, where it is not taken literally). The NT is an eastern book. They were much more accustomed to exaggerations and figures of speech than we are as modern westerners. It is never a question of taking the revelation seriously. It is a hermeneutical question of the intent of the original inspired author. To take the NT literally every time and in every place is not biblical conservatism, but improper interpretation.

This verse might be an allusion to Dan. 12:1, but with an added phrase. The elect are those whose names are in the book of life (i.e., believing Jews, the true remnant, and believing Gentiles, the mystery of God hidden, but now revealed, cf. Eph. 2:11-3:13)!

• “since the beginning of the creation” See Special Topic at 10:6.

13:20 The interpretive question is to which of the three events (i.e., (1) destruction of Jerusalem; (2) the Coming of Christ; or (3) the end of the age) does this refer? These three events are discussed in overlapping ways. There is no clear and precise verse division. It seems to me this refers to the Second Coming and the end of the age and not the destruction of Jerusalem, because the Christians fled the city before its destruction.

• “‘Unless’” This is a rare second class conditional sentence called “contrary to fact.” It states an incorrect premise which makes the conclusion incorrect. Literally this would imply “If the Lord had not shortened the days (which He did) no one would be saved (but they were).”
• “‘the Lord’” This must refer to YHWH, not Jesus. YHWH is the One who elects/chooses (cf. Eph. 1:4).
• “‘been saved’” This is the use of the term in its OT sense of physical deliverance (cf. James 5:15), not spiritual salvation.
• “‘but for the sake of the elect, whom He chose’” See Special Topic below.

Special Topic: Election/Predestination and the Need for a Theological Balance

Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool or means of others’ redemption! In the Old Testament the term was used primarily for service; in the New Testament it is used primarily for salvation which issues in service. The Bible never reconciles the seeming contradiction between God’s sovereignty and mankind’s free will, but affirms them both! A good example of the biblical tension would be Romans 9 on God’s sovereign choice and Romans 10 on mankind’s necessary response (cf. 10:11,13).

The key to this theological tension may be found in Ephesians 1:4. Jesus is God’s elect man and all are potentially elect in Him (Karl Barth). Jesus is God’s “yes” to fallen mankind’s need (Karl Barth). Ephesians 1:4 also helps clarify the issue by asserting that the goal of predestination is not heaven, but holiness (Christlikeness). We are often attracted to the benefits of the gospel and ignore the responsibilities! God’s call (election) is for time as well as eternity!

Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical (paradoxical) pairs of doctrinal truths.

1. Predestination vs. human free will

2. Security of the believers vs. the need for perseverance

3. Original sin vs. volitional sin

4. Sinlessness (perfectionism) vs. sinning less

5. Initial instantaneous justification and sanctification vs. progressive sanctification

6. Christian freedom vs. Christian responsibility

7. God’s transcendence vs. God’s immanence

8. God as ultimately unknowable vs. God as knowable in Scripture

9. The Kingdom of God as present vs. future consummation

10. Repentance as a gift of God vs. repentance as a necessary human covenantal response

11. Jesus as divine vs. Jesus as human

12. Jesus is equal to the Father vs. Jesus as subservient to the Father

The theological concept of “covenant” unites the sovereignty of God (who always takes the initiative and sets the agenda) with a mandatory initial and continuing repentant, faith response from humans. Be careful of proof-texting one side of the paradox and depreciating the other! Be careful of asserting only your favorite doctrine or system of theology!

• “‘He shortened the days’” This phrase implies that the unchangeable God (cf. Ps. 102:26-27; Mal. 3:6) can alter His plans! His character and redemptive purposes never change, but the prayers of His people do affect Him and often alter His plans. This is mystery! But it is the essence of intercessory prayer.

Special Topic: Intercessory Prayer I. Introduction A. Prayer is significant because of Jesus’ example 1. personal prayer, Mark 1:35; Luke 3:21; 6:12; 9:29; 22:29-46 2. cleansing of the Temple, Matt. 21:13; Mark 11:17; Luke 19:46 3. Model Prayer, Matt. 6:5-13; Luke 11:2-4 B. Prayer is putting into tangible action our belief in a personal, caring God who is present, willing, and able to act on our behalf and others, through our prayers. C. God has personally limited Himself to act on the prayers of His children in many areas (cf. James 4:2) D. The major purpose of prayer is our fellowship and time with the Triune God. E. The scope of prayer is anything or anyone that concerns believers. We may pray once, believing, or over and over again as the thought or concern returns. F. Prayer can involve several elements 1. praise and adoration of the Triune God 2. thanksgiving to God for His presence, fellowship, and provisions 3. confession of our sinfulness, both past and present 4. petition of our sensed needs or desires 5. intercession where we hold the needs of others before the Father G. Intercessory prayer is a mystery. God loves those for whom we pray much more than we do, yet our prayers often effect a change, response, or need, not only in ourselves, but in them. II. Biblical Material A. Old Testament 1. Some examples of intercessory prayer: a. Abraham pleading for Sodom, Gen. 18:22ff b. Moses’ prayers for Israel (1) Exodus 5:22-23 (2) Exodus 32:31ff (3) Deuteronomy 5:5 (4) Deuteronomy 9:18,25ff c. Samuel prays for Israel: (1) I Samuel 7:5-6,8-9 (2) I Samuel 12:16-23 (3) I Samuel 15:11 d. David for his child, II Samuel 12:16-18 2. God is looking for intercessors, Isaiah 59:16 3. Known, unconfessed sin or an unrepentant attitude affects our prayers a. Psalm 66:18 b. Proverbs 28:9 c. Isaiah 59:1-2; 64:7 B. New Testament 1. The Son and Spirit’s intercessory ministry a. Jesus (1) Romans 8:34 (2) Hebrews 7:25 (3) I John 2:1 b. Holy Spirit, Romans 8:26-27 2. Paul’s intercessory ministry a. Prays for the Jews (1) Romans 9:1ff (2) Romans 10:1 b. Prays for the churches (1) Romans 1:9 (2) Ephesians 1:16 (3) Philippians 1:3-4,9 (4) Colossians 1:3,9 (5) I Thessalonians 1:2-3 (6) II Thessalonians 1:11 (7) II Timothy 1:3 (8) Philemon, v. 4 c. Paul asked the churches to pray for him (1) Romans 15:30 (2) II Corinthians 1:11 (3) Ephesians 6:19 (4) Colossians 4:3 (5) I Thessalonians 5:25 (6) II Thessalonians 3:1 3. The church’s intercessory ministry a. Pray for one another (1) Ephesians 6:18 (2) I Timothy 2:1 (3) James 5:16 b. Prayer requested for special groups (1) our enemies, Matt. 5:44 (2) Christian workers, Hebrews 13:18 (3) rulers, I Timothy 2:2 (4) the sick, James 5:13-16 (5) backsliders, I John 5:16 III. Conditions for answered prayer A. Our relationship to Christ and the Spirit 1. Abide in Him, John 15:7 2. In His name, John 14:13,14; 15:16; 16:23-24 3. In the Spirit, Ephesians 6:18; Jude 20 4. According to God’s will, Matthew 6:10; I John 3:22; 5:14-15 B. Motives 1. Not wavering, Matthew 21:22; James 1:6-7 2. Humility and repentance, Luke 18:9-14 3. Asking amiss, James 4:3 4. Selfishness, James 4:2-3 C. Other aspects 1. Perseverance a. Luke 18:1-8 b. Colossians 4:2 2. Kept on asking a. Matthew 7:7-8 b. Luke 11:5-13 c. James 1:5 3. Discord at home, I Peter 3:7 4. Free from known sin a. Psalm 66:18 b. Proverbs 28:9 c. Isaiah 59:1-2 d. Isaiah 64:7 IV. Theological Conclusion A. What a privilege. What an opportunity. What a duty and responsibility. B. Jesus is our example. The Spirit is our guide. The Father is eagerly waiting. C. It could change you, your family, your friends, and the world.

Special Topic: Forty-Two Months The number forty-two months is prophetically characteristic of a period of persecution. The trampling of the outer court is a proverb for the people of God under the domination of unbelievers in different periods in history—Antiochus Epiphanes, the Romans in a.d. 70, and the end-time Antichrist. Forty-two months, or its equivalent, is mentioned several times in the Bible. The origin seems to be the book of Daniel. 1. Daniel 7:25; 12:7 mention “a time, times, and half a time” or 1277 days (assuming a “time” equals one year) 2. Daniel 8:14 mentions 2300 evenings and mornings 3. Daniel 12:11 mentions 1290 days 4. Daniel 12:12 mentions 1335 days. Similar phrasing is found in Rev. 12:6 (1260 days) and 13:5 (42 months). When all of these occurrences are taken into account, their variety seems to speak of the symbolic nature of the numbers, while their proximity to forty-two months seems to show that it is a symbolic number for a period of persecution. Since three and a half is half of seven, it seems to be a reference to a complete period of persecution that has been cut short (cf. Matt. 24:22; Mark 13:20; Luke 21:24). Persecution is limited in God’s love as is judgment.

13:21 “‘if’” This is a third class conditional sentence, which means potential action.

• “‘do not believe Him’” This is a Present active imperative with the negative particle, which usually means stop an act in process, but in this context it could not have this normal implication.

Christians need to be as wise as serpents and as gentle as doves (cf. Matt. 10:16). Naive Christians, gullible Christians, baby Christians are all too common. We must test the spirits (cf. I John 4:1) to see if they are truly God’s spokespersons. It is so sad to me when I hear of believers flocking to trees, screen doors, or special holy sites to see Jesus. This context is very clear! When He comes all will see Him and know Him (cf. Matt. 24:27).

The immediate context of vv. 14-23 refers to those escaping from Jerusalem, not to be deterred by someone claiming Christ had appeared in the city, in this place, or that.

13:22 “‘will show signs and wonders’” These false christs will perform miracles. Be careful of always identifying the miraculous with God (cf. Exod. 7:11-12,22; Deut. 13:1ff; Matt. 24:24; II Thess. 2:9-12; Rev. 13:13-14). False believers can do miracles (cf. Matt. 7:21-23).

• “‘if possible’” It seems to me that the contingency of v. 22 may be contextually related to the contingency of v. 20 (i.e., a second class conditional) because the elect (cf. vv. 20 and 22) cannot be led astray!

13:23 This was one of Jesus’ ways (which reflect YHWH’s predictions in the OT) of proving to His followers His control of history and redemption by foretelling upcoming events. YHWH and His Christ control time and history! Even hard times are part of His overarching redemptive plan.

Text: Mark 13:24-27

²⁴”But in those days, after that tribulation, the sun will be darkened and the moon will not give its light, ²⁵and the stars will be falling from heaven, and the powers that are in the heavens will be shaken. ²⁶Then they will see the Son of Man coming in clouds with great power and glory. ²⁷And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven.”

13:24 “‘But’” This is a strong adversative that shows a break in context. A new time segment is being revealed.

13:24 “‘the sun will be darkened’” This is the OT apocalyptic language of the end-time (cf. Ezek. 32:7-8; Joel 2:10; 3:15; 28:3-4; Amos 8:9; also see II Esdras 5:5; Assumption of Moses 10:5; and I Enoch 80:4-7). This is a series of OT quotes:

1. v. 24 is from Isa. 13:10

2. v. 25 is from Isa. 34:3

3. v. 26 is from Dan. 7:13

Yet this may refer to upheavals in nature as the Creator approaches (cf. II Pet. 3:7,10,11,12; Rom. 8:18-22). Often these apocalyptic cosmic events are used to describe the fall of governments.

13:25 This is a quote from Isa. 34:4. It reflects the belief that stars are heavenly powers (cf. Jdgs. 5:20; Job 38:7). In apocalyptic literature falling stars often refer to angels (cf. Rev. 8:10; 9:1; 12:4). In the Bible angels are God’s servants, but in Mesopotamian idolatry they refer to gods who control human destiny (i.e., twelve signs of the Zodiac or planet movements).

13:26 “‘the Son of Man coming in clouds’” Jesus’ humanity and deity are emphasized by the term “Son of Man” as it is used in Ps. 8:4; in its regular Jewish idiomatic sense as human being in Ezek. 2:1; and in its divine sense in Dan. 7:13 (cf. Mark 8:38; 13:26; 14:62 all use Dan. 7:13). The fact that this “Son of Man” rides on the clouds of heaven shows His deity (cf. Ps. 68:4; 104:3). The clouds are the transportation and covering of YHWH (the Shekinah Cloud of Glory during the wilderness wandering period of Exodus and Numbers. Jesus leaves on a cloud [cf. Acts 1:9] and returns on the clouds [cf. I Thess. 4:17]).

Special Topic: Coming In The Clouds This phrase is an obvious reference to the Second Coming of Christ. This coming on the clouds was a very significant eschatological sign. It was used in three distinct ways in the OT: 1. to show God’s physical presence, the Shekinah cloud of Glory (cf. Exod. 13:21; 16:10; Num. 11:25) 2. to cover His Holiness so that man would not see Him and die (cf. Exod. 33:20; Isa. 6:5) 3. to transport Deity (cf. Isa. 19:1) In Daniel 7:13 clouds were used of the transportation of a Divine human Messiah. This prophecy in Daniel is alluded to over 30 times in the NT. This same connection of the Messiah with the clouds of heaven can be seen in Matt. 24:30; Mark 13:26; Luke 21:27; 14:62; Acts 1:9,11 and I Thess. 4:17.

• “‘great power and glory’” This shows the drastic contrast between His first coming (cf. Zech. 9:9; Isa. 53) and the Second Coming (cf. Rev. 19). This is paralleled, but in different terms, in Matt. 24:30.

13:27 “‘the angels’” In II Thess. 1:7 the angels are called Jesus’ angels. Usually they are called YHWH’s angels (cf. Jude 14).

• “‘gather together His elect’” This is OT prophetic language (cf. Deut. 30:35; Isa. 43:6; and Ps. 50:5). The exact order of these specific end-time events is uncertain. Paul taught that at death the believer is already with Christ (cf. II Cor. 5:6,8). I Thess. 4:13-18 teaches that apparently something of our physical bodies, which were left here, will be united with our spirits at the Lord’s coming. This implies a disembodied state between death and resurrection day. There is so much about the end-time events and afterlife experience that is not recorded in the Bible.
• “‘from the four winds, from the farthest end of the earth to the farthest end of heaven’” This implies a world-wide following of Jesus! It also implies a long period of time for the gospel to spread.

The number four in the Bible is symbolic of the world. It referred to the four corners of the world (Isa. 11:12), the four winds of heaven (Dan. 7:2; Zech. 2:6), and the four ends of heaven (Jer. 49:36). The elect will be gathered from wherever they are scattered.

Special Topic: Symbolic Numbers In Scripture A. Certain numbers functioned both as numerals and symbols. 1. One – God (e.g., Deut. 6:4; Eph. 4:4-6) 2. Four – the whole earth (i.e., four corners, four winds) 3. Six – human imperfection (one less than 7, e.g., Rev. 13:18) 4. Seven – divine perfection (the seven days of creation). Notice the symbolic usages in Revelation: a. seven candlesticks, 1:12,20; 2:1 b. seven stars, 1:16,20; 2:1 c. seven churches, 1:20 d. seven spirits of God, 3:1; 4:5; 5:6 e. seven lamps, 4:5 f. seven seals, 5:1,5 g. seven horns and seven eyes, 5:6 h. seven angels, 8:2,6; 15:1,6,7,8; 16:1; 17:1 i seven trumpets, 8:2,6 j. seven thunders, 10:3,4 k. seven thousand, 11:13 l. seven heads, 13:1; 17:3,7,9 m. seven plagues, 15:1,6,8; 21:9 n. seven bowls, 15:7 o. seven kings, 17:10 p. seven vials, 21:9 5. Ten – completeness a. use in Gospels (1) Matt. 20:24; 25:1,28 (2) Mark 10:41 (3) Luke 14:31; 15:8; 17:12,17; 19:13,16,17,24,25 b. use in Revelation (1) 2:10, ten days of tribulation (2) 12:3; 17:3,7,12,16, ten horns (3) 13:1, ten crowns c. multiples of 10 in Revelation (1) 144,000 = 12x12x1000, cf. 7:4; 14:1,3 (2) 1,000 = 10x10x10, cf. 20:2,3,6 6. Twelve – human organization a. twelve sons of Jacob (i.e., twelve tribes of Israel, Gen. 35:22; 49:28) b. twelve pillars, Exod. 24:4 c. twelve stones on breast plate of High Priest, Exod. 28:21; 39:14 d. twelve loaves, for table in Holy Place (symbolic of God’s provision for the twelve tribes), Lev. 24:5; Exod. 25:30 e. twelve spies, Deut. 1:23; Josh. 3:22; 4:2,3,4,8,9,20 f. twelve apostles, Matt. 10:1 g. use in Revelation (1) twelve thousand sealed, 7:5-8 (2) twelve stars, 12:1 (3) twelve gates, twelve angels, twelve tribes, 21:12 (4) twelve foundation stones, names of the twelve apostles, 21:14 (5) New Jerusalem was twelve thousand stadia squared, 21:16 (6) twelve gates made of twelve pearls, 21:12 (7) tree of life with twelve kinds of fruit, 22:2 7. Forty – number for time a. sometimes literal (exodus and wilderness wanderings, e.g., Exod. 16:35); Deut. 2:7; 8:2 b. can be literal or symbolic (1) flood, Gen. 7:4,17; 8:6 (2) Moses on Mt. Sinai, Exod. 24:18; 34:28; Deut. 9:9,11,18,25 (3) divisions of Moses life: (a) forty years in Egypt (b) forty years in the desert (c) forty years leading Israel (4) Jesus fasted forty days, Matt. 4:2; Mark 1:13; Luke 4:2 c. Note (by means of a Concordance) the number of times this number appears in time designation in the Bible! 8. Seventy – round number for people a. Israel, Exod. 1:5 b. seventy elders, Exod. 24:1,9 c. eschatological, Dan. 9:2,24 d. mission team, Luke 10:1,17 e. forgiveness (70x7), Matt. 18:22 B. Good references 1. John J. Davis, Biblical Numerology 2. D. Brent Sandy, Plowshares and Pruning Hooks

Text: Mark 13:28-32

²⁸”Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. ²⁹Even so, you too, when you see these things happening, recognize that He is near, right at the door. ³⁰Truly I say to you, this generation will not pass away until all these things take place. ³¹Heaven and earth will pass away, but My words will not pass away. ³²But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.”

13:28 “‘the fig tree’” In this parable the fig tree is apparently not a symbol of national Israel as in Mark 11:12-14, but a metaphor of believers knowing the general season, if not the specific time, of the Lord’s return. The fig tree was a late bloomer. It signaled the coming of summer, not spring.

13:29 “‘recognize’” This is either a present active indicative or a present active imperative. The last generation will understand exactly these prophetic passages. The church’s problem is that every generation of believers has tried to force the prophecies into its own contemporary history and culture. So far every generation has been wrong. The church loses her credibility by all of these false predictions!

• “‘He’” There is no pronoun in the Greek text. The “to be” verb can be masculine or neuter. Because of v. 14, the neuter “it” fits best. If so, then this refers to the destruction of Jerusalem.

13:30 This is a strong double negative grammatical construction. It could refer to

1. the destruction of Jerusalem

2. the transfiguration (cf. 9:1)

3. the signs of the Second Coming

The problem is that Jesus merges all three questions (cf. Matt. 24:3) the disciples asked into one context, with no clean division between events.

13:31 “‘Heaven and earth will pass away’” This great truth is couched in OT apocalyptic language (cf. II Pet. 3:7,10). God’s Word will never pass away, but the physical creation which has been affected by human sin will be cleansed. This is the recurrent theme of Scripture (cf. Josh. 21:45; 23:14-15; I Kgs. 8:56; Isa. 40:6-8; 55:8-11; Matt. 5:17-20).

13:32 “‘that day’” This is an abbreviation of the OT phrase “the Day of the Lord” (so common in Amos and Joel). It refers to the Second Coming or a judgment day (i.e., temporal= destruction of Jerusalem or eschatological = the last judgment).

• “or hour” See Special Topic: Hour at 14:35.
• “‘no one knows. . .but the Father alone’” This refers to the Second Coming and the New Age, not the destruction of Jerusalem. Jesus specifically addressed that generation in v. 30. This is a strong verse to deter Christians from setting specific dates for the Second Coming.

Special Topic: Father The OT introduces the intimate familial metaphor of God as Father: 1. the nation of Israel is often described as YHWH’s “son” (cf. Hos. 11:1; Mal. 3:17) 2. even earlier in Deuteronomy the analogy of God as Father is used (1:31) 3. in Deut. 32 Israel is called “his children” and God is called “your father” 4. this analogy is stated in Ps. 103:13 and developed in Ps. 68:5 (the father of orphans) 5. it was common in the prophets (cf. Isa. 1:2; 63:8; Israel as son, God as Father, 63:16; 64:8; Jer. 3:4,19; 31:9). Jesus spoke Aramaic, which means that many of the places where “Father” appears as the Greek Pater may reflect the Aramaic Abba (cf. 14:36). This familial term “Daddy” or “Papa” reflects Jesus’ intimacy with the Father; His revealing this to His followers also encourages our own intimacy with the Father. The term “Father” was used sparingly in the OT for YHWH, but Jesus uses it often and pervasively. It is a major revelation of believers’ new relationship with God through Christ (cf. Matthew 6:9).

• “‘not even the angels in heaven’” The angels are viewed as curious about God’s dealing with humanity (cf. I Cor. 4:9; Eph. 2:7; 3:10; I Pet. 3:12). Even though they are present with God, they do not fully understand His plans. In Christ these eternal purposes are made evident!
• “‘nor the Son’” This lack of information clearly shows Jesus’ true humanity. Jesus, though fully man and fully God, left part of His divine attributes in heaven when He was incarnated (cf. Phil. 2:7). The limitation was only in affect until after the ascension.

Jesus’ use of the term “Son” to describe Himself reveals His self-understanding (i.e., YHWH is the Father, He is the chosen, Messianic Son). This is a rare usage of the term “Son” implying “Son of the Father” (i.e., God). Jesus often referred to Himself as “Son of Man,” but this phrase would have been understood by His hearers as “human person” unless they were familiar with its specialized use in Dan. 7:13. But, Judaism did not emphasize this OT text and title.

The phrase “nor the Son” is not included in Matt. 24:36 nor in some ancient Greek uncial manuscripts א ^a, K, L, W. It is included in most translations because it does occur in manuscripts א, B and D, the Diatesseron, and the Greek texts known to Irenaeus, Origen, Chrysostom, and the old Latin manuscript used by Jerome. This may have been one of the texts modified by orthodox scribes to accentuate the deity of Christ against false teachers (See Bart D. Ehrman’s The Orthodox Corruption of Scripture, Oxford University Press, 1993, pp. 91-92).

Text: Mark 13:33-37

³³”Take heed, keep on the alert; for you do not know when the appointed time will come. ³⁴It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. ³⁵Therefore, be on the alert—for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows in the morning— ³⁶in case he should come suddenly and find you asleep. ³⁷What I say to you I say to all, ‘Be on the alert!’”

13:33 “‘Take heed, keep on the alert’” These are present active imperatives (cf. vv. 5,9,23). Believers are to live in the constant hope of the Second Coming. In vv. 33-37 there are two different Greek terms translated “watch”:

1. blepo„ (verse 33, cf. Gal. 6:1)

2. grego„reo„ (verses 34,35,37, cf. Eph. 6:18)

In Louw and Nida’s Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1, p. 333, these words have a semantic overlap of “stay awake” or “stay alert” for #1 and “be aware of” or “watch out for” for #2.

Although the reality of the Second Coming will only be the experience of one generation, each generation lives in the constant hope of the any-moment return of the Lord. This explains why the Apostles and the early church thought the return was imminent. The 2000 year delay is surprising, but God is longsuffering and wishes that none should perish (cf. I Tim. 2:4; II Pet. 3:9). He tarries so that the church may fulfill the Great Commission (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8) and that the full number of believing Jews and believing Gentiles shall be gathered in (cf. Rom. 11). The return is wonderful for believers, but a disaster of eternal consequences for unbelievers.

• [“and pray”] These words are present in many ancient Greek uncial manuscripts, including א, A, C, K, L, W, X, but are missing in B and D. They very well might be original (cf. NKJV). The UBS⁴, however, gives the shorter reading a “B” rating (almost certain).
• “‘the appointed time’” This is not the term for chronological time chronos, which is not used in Mark, but the term for a special appointed time (kairos, cf. 1:15). This refers to a major eschatological event. The question is which one: (1) the destruction of Jerusalem; (2) the appearing of the Son of Man; or (3) the beginning of the New Age? Number one occurred in a.d. 70. Number two, in one sense, has already occurred (i.e., the incarnation and life of Jesus), but in another sense, is future (i.e., the consummation of the Kingdom of God at Jesus’ Second Coming). Number three, like number two, has in some sense already occurred. Believers live in the already – not yet of the New Age, the Kingdom of God (cf. Fee and Stuart’s How to Read the Bible for All Its Worth, pp. 131-134).

13:34 “‘like a man away on a journey’” This is common terminology for many of Jesus’ parabolic teachings (cf. 12:1; Matt. 21:33; 25:14; Luke 15:13; 19:12; 20:9). The issue is the time factor (cf. vv. 35-37). Given enough time, the true nature of people comes out. The delayed return causes people’s true loyalties and priorities to manifest themselves. Matthew’s Gospel expands these words in Matt. 24:42-51.

• “‘assigning to each one his task’” This possibly relates to the gifts of the Spirit, listed in Rom. 12; I Cor. 12; and Eph. 4. Christians will be judged (cf. II Cor. 5:10), but for what? Surely not for sins, because Jesus’ blood forgives all sin (cf. Heb. 9). Possibly Christians will give an account to God for the stewardship of the gospel and the use of their spiritual gift.

13:35
NASB “‘whether in the evening, at midnight, or when the rooster crows in the morning’”
NKJV “‘in the evening, at midnight, at the crowing of the rooster, or in the morning’”
NRSV “‘in the evening, or at midnight, or at cockcrow, or at dawn’”
TEV “‘in the evening or at midnight or before dawn or at sunrise’”
NJB “‘evening, midnight, cockcrow or dawn’”

This wording reflects the four Roman night watches of three hours each:

1. evening, 6 - 9 p.m.

2. midnight, 9 p.m. - midnight

3. cockcrow, 12:00 a.m.- 3 a.m.

4. dawn, 3 - 6 a.m.

13:37 See note at v. 33.

Discussion Questions

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the basic purpose of this chapter?

2. Do verses 4-7 describe the end time?

3. How is Daniel’s prophecy of chapters 7-12 related to the Second Coming?

4. Why does Jesus use apocalyptic language like verse 24?

5. Can believers know when the Lord will come again?

6. Is the Second Coming: imminent, delayed, or time uncertain?

7. How could Jesus not know the time of His return?

8. Do you expect Jesus’ return in your lifetime?

Paragraph Divisions Of Modern Translations

UBS4	NKJV	NRSV	TEV	NJB
The Destruction of the Temple Foretold	Jesus Predicts the Destruction of the Temple	Destruction of Jerusalem Foretold	Jesus Speaks of the Destruction of the Temple	The Eschatological Discourse: Introduction
13:1-2	13:1-2	13:1-2	13:1-2	13:1-2
The Beginning of Woes	The Signs of the Times and the End of the Age	On the End of the Age	Troubles and Persecutions
13:3-13	13:3-13	13:3-13	13:3-8	13:3-4
				The Beginning of Sorrows
				3:5-8
			13:9-13	13:9-10
				13:11-13
The Great Tribulation	The Great Tribulation		The Awful Horror	The Great Tribulation of Jerusalem
13:14-23	13:14-23	13:14-23	13:14-20	13:14-20
			13:21-23	13:21-23
The Coming of the Son of Man	The Coming of the Son of Man		The Coming of the Son of Man	The Coming of the Son of Man
13:24-27	13:24-27	13:24-27	13:24-27	13:24-27
The Lesson of the Fig Tree	The Parable of the Fig Tree		The Lesson of the Fig Tree	The Time of This Coming
13:28-31	13:28-31	13:28-31	13:28-31	13:28-31
The Unknown Day and Hour	No One Knows the Day or Hour		No One Knows the Day or Hour
13:32-37	13:32-37	13:32-37	13:32-37	13:32
				Be On the Alert
				13:33-37