Mark Chapter 13
The Olivet Discourse
A. The Destruction of the Temple and Its Implications
1. (Mark 13:1–2) Jesus Predicts the Destruction of the Temple
“Then as He went out of the temple, one of His disciples said to Him, ‘Teacher, see what manner of stones and what buildings are here!’ And Jesus answered and said to him, ‘Do you see these great buildings? Not one stone shall be left upon another, that shall not be thrown down.’”
The Awe of the Disciples
The disciples, filled with national pride and reverence, marveled at the glory of the temple complex. The temple was not only the center of Jewish religious life but also the visible symbol of God’s presence among His people. Herod’s massive renovation project made it one of the architectural wonders of the ancient world. According to Josephus, the sight of the temple, with its white marble and plates of gold reflecting the sun, was so magnificent that travelers often mistook it for a snow-covered mountain.
The temple mount itself was massive. Stones in its retaining walls were cut with precision, measuring upwards of 50 feet long, 25 feet high, and 15 feet deep. Even today, tourists marvel at the remaining foundation stones of what we now call the Western Wall. These stones testified to both Herod’s engineering and the pride of the Jewish nation.
The disciples’ admiration reflected the common view that the temple was the heart of Israel’s covenant identity. To speak against the temple was considered blasphemy (Acts 6:13), and to swear by it was considered binding (Matthew 23:16). Yet, while the disciples saw permanence, Jesus saw transience. Where they saw grandeur, He saw judgment.
Jesus’ Prophecy of Total Destruction
Jesus’ words were shocking: “Not one stone shall be left upon another.” The implication was devastating. For the Jewish people, the destruction of the temple meant the end of the center of worship, sacrifice, and national identity. To them, it would be akin to God abandoning His people.
Within forty years, in A.D. 70, His prophecy was fulfilled. The Jewish revolt against Rome (A.D. 66–70) brought swift judgment. After initial victories, Jewish resistance collapsed under the relentless Roman war machine. Titus’ legions breached the city walls and set fire to the temple. Josephus records that when the temple burned, its gold ornamentation melted into the cracks of the stones. Roman soldiers, in their greed, pried apart every stone to retrieve the gold, fulfilling Jesus’ words with chilling accuracy. The destruction was so complete that modern archaeologists still debate the precise location of the original temple.
Historical Witness
Josephus, an eyewitness, wrote:
“Now, as soon as the army had no more people to kill or plunder, Caesar gave orders that they should now demolish the entire city and temple. This was the end to which Jerusalem came.” (Wars of the Jews 7.1.1)
Interestingly, Josephus also records that the Romans had not originally intended to destroy the temple. They wanted to preserve it as a monument to Roman victory. But the ferocity of Jewish resistance, combined with an accidental fire, led to its ruin. Thus, what seemed accidental to man was the sovereign fulfillment of prophecy.
Theological Implications
The literal fulfillment of this prophecy is crucial. It set the precedent for how we interpret the rest of Jesus’ Olivet Discourse. Just as the destruction of the temple occurred exactly as He said, we must also expect a literal fulfillment of the future prophecies He gives in this chapter regarding the tribulation, His second coming, and the establishment of His kingdom.
Moreover, Jesus’ prophecy exposes the danger of misplaced worship. For many Jews, the temple itself had become an idol, a symbol more important than God. Jesus declared in Matthew 12:6, “Yet I say to you that in this place there is One greater than the temple.” By predicting its destruction, He reminded His disciples that God’s presence would no longer be confined to a building of stone but would dwell within His people through the Spirit.
The temple’s destruction also fulfilled Old Testament warnings that disobedience would bring judgment on the sanctuary (Micah 3:12; Jeremiah 7:14). It demonstrated that God is not bound to a building but to His covenant promises, and that Israel’s rejection of her Messiah carried grave national consequences.
2. (Mark 13:3–4) Jesus’ Prediction Brings Up Two Questions in the Minds of His Disciples
“Now as He sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked Him privately, ‘Tell us, when will these things be? And what will be the sign when all these things will be fulfilled?’”
The Setting on the Mount of Olives
Mark deliberately notes the location: “As He sat on the Mount of Olives opposite the temple.” The Mount of Olives rises some 300 feet higher than the temple mount, providing a panoramic view of Jerusalem and the temple compound. Between the two lies the Kidron Valley, a natural separation that also carried symbolic weight in Jewish thought, often representing the place of judgment (cf. Joel 3:2).
From the Mount of Olives, the view was dramatic and breathtaking. The temple glistened in the afternoon sun, a symbol of God’s presence to the Jewish people. For Jesus to declare that not one stone would remain was staggering, and the disciples could not leave the matter unaddressed. It is fitting that this discourse, one of the most significant prophetic passages in the Gospels, takes place on the very mount from which the risen Christ will later ascend into heaven (Acts 1:9–12) and to which He will one day return in power and glory (Zechariah 14:4).
The Private Inquiry of the Disciples
Mark tells us that four disciples—Peter, James, John, and Andrew—came to Him privately. This inner circle was often given special access to Jesus’ teaching and power (cf. Mark 5:37; Mark 9:2). Their private questioning emphasizes both the seriousness of Jesus’ prediction and their desire for clarity.
Their two questions are as follows:
“Tell us, when will these things be?”
This is the natural question in response to His shocking statement about the destruction of the temple. The disciples wanted to know the timing of this catastrophic event. They could not conceive of the temple’s destruction apart from the end of the age. In Jewish thought, the temple was so closely tied to God’s covenant promises that its downfall would surely signify the climax of history.Mark, however, does not record Jesus’ direct answer to this question. It is in Luke’s Gospel that the destruction of Jerusalem in A.D. 70 is specifically addressed. Luke 21:20–22 records Jesus’ words: “But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. For these are the days of vengeance, that all things which are written may be fulfilled.” Here, Jesus described the Roman siege under Titus, which brought about the literal destruction of the temple, in precise fulfillment of His words in Mark 13:2.
“And what will be the sign when all these things will be fulfilled?”
This second question expands beyond the immediate destruction of the temple to the larger prophetic horizon. The disciples seem to associate the temple’s destruction with the consummation of all things. Their expectation was not merely about architecture, but about eschatology—what would become of Israel, the covenant people, and God’s kingdom promises if the temple itself would be destroyed?This question frames the remainder of Mark 13, which deals with the signs of the end times, the tribulation, the abomination of desolation, the return of Christ, and the establishment of His kingdom.
The Historical and Prophetic Tension
The disciples’ questions demonstrate the tension between near-term prophecy and far-term fulfillment. The destruction of the temple in A.D. 70 was a type, a foreshadowing, of the ultimate tribulation that will come upon the whole world before Christ’s second coming. Just as the Babylonians destroyed Solomon’s temple in 586 B.C., leading to exile, so too the Romans destroyed Herod’s temple, scattering the Jewish people among the nations.
Yet Scripture promises a future regathering of Israel and a future fulfillment of covenant promises. Zechariah 12–14, Daniel 9, and Romans 11 all point to God’s continuing plan for Israel, which culminates in the Messiah’s return. The disciples’ questions thus opened the door for Jesus to give what has been called “The Olivet Discourse,” His most comprehensive prophetic sermon.
Theological Implication
The disciples assumed that the destruction of the temple would mean the end of Israel. But Jesus would clarify that while the temple’s destruction was imminent, God’s purposes for Israel and the world extended far beyond A.D. 70. This distinction underscores the literal hermeneutic we must use when approaching prophecy. The destruction of the temple was literal. The tribulation to come will likewise be literal. The return of Christ will be literal, visible, and triumphant.
Thus, the two questions in Mark 13:3–4 frame the structure of Jesus’ discourse: the first concerning the near destruction of Jerusalem (answered more fully in Luke), and the second concerning the ultimate consummation of all things (answered in the remainder of Mark 13).
B. The Flow of History Until Jesus’ Return
1. (Mark 13:5–8) Jesus Describes General World Conditions During the Period Between His Ascension and the Time Immediately Preceding His Second Coming
“And Jesus, answering them, began to say: ‘Take heed that no one deceives you. For many will come in My name, saying, “I am He,” and will deceive many. But when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginnings of sorrows.’”
The Warning Against Deception
Jesus begins His prophetic discourse not with signs in the heavens, but with a spiritual warning: “Take heed that no one deceives you.” This is significant. The greatest danger to the church in the last days is not merely persecution or calamity, but deception. False messiahs and false teachers will arise, claiming to represent Christ or even to be Christ Himself. The Apostle John warned of this same reality when he wrote, “Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour” (1 John 2:18).
Deception has always been a chief weapon of Satan. Jesus warned in Matthew 24:24, “For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect.” The presence of these impostors is not itself the sign of the end, but it marks the spiritual climate of the age leading up to it. Every generation has seen deceivers, yet their number and influence will crescendo as the final tribulation approaches.
Wars and Rumors of Wars
Jesus continues: “But when you hear of wars and rumors of wars, do not be troubled.” Human history has been plagued by wars, invasions, and violent conflicts. The disciples, like many believers through the ages, would have assumed that such turmoil marked the imminent end of the age. But Jesus corrected this expectation: wars are not themselves the sign. They are part of the normal, fallen state of human history.
Dr. G. Campbell Morgan insightfully observed: “Our Lord’s outlook upon this age was not that of one in which there should be a gradual cessation of strife between the nations, by the victory of the preaching of His Gospel, until the whole earth should be reduced by that preaching to a condition of peace.” In other words, Jesus did not predict a utopia produced by the church’s influence. Instead, He foretold that wars and conflicts would continue throughout the age, reminding His followers that true peace will only come with the Prince of Peace Himself at His second coming (Isaiah 9:6–7).
Catastrophes That Must Happen
Jesus adds: “Such things must happen, but the end is not yet.” This statement is crucial. Wars, famines, earthquakes, and natural disasters are not to be read as the final indicators of His return. They are part of the fallen order of creation. Romans 8:22 confirms this reality: “For we know that the whole creation groans and labors with birth pangs together until now.” Since the fall of man, the world has been marked by brokenness, corruption, and death.
In every century, people have pointed to catastrophic events—plagues, earthquakes, wars—as signs of the end. While such things may foreshadow the tribulation, Jesus clarifies that they do not themselves mark its arrival. They are precursors, not the climax.
The Beginning of Sorrows
Jesus concludes this section with the sobering but hopeful imagery: “These are the beginnings of sorrows.” The Greek word translated “sorrows” (ὠδίνων, ōdinōn) literally refers to the pains of childbirth. The image is deliberate. Just as labor pains come with increasing intensity and frequency before the birth, so the events of history—deceptions, wars, famines, earthquakes—will intensify as the consummation of the age approaches.
The imagery suggests both suffering and anticipation. The present world order is not merely decaying, it is in travail, preparing to give birth to the kingdom of Christ. Paul echoes this in Romans 8:19–21: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.”
Thus, these “birth pangs” remind believers not to despair. While the world trembles under judgment, these signs point forward to the ultimate deliverance of creation and the establishment of Christ’s kingdom.
Theological Implications
A Warning to the Church: The foremost danger is not ignorance but deception. Believers must be grounded in Scripture to withstand false teachers.
A Realistic View of History: Jesus rejects postmillennial optimism that the world will gradually improve through the spread of the Gospel. The age will be marked by conflict until His return.
A Proper Response to Calamity: Wars and disasters are not reasons for panic, but reminders of Christ’s promise. Believers are told, “Do not be troubled.” Fear must be replaced with faith.
Hope in the Birth Pains: Suffering points toward a greater glory yet to come. The tribulations of this age are not meaningless but serve God’s redemptive plan.
2. (Mark 13:9–13) Jesus Describes What His Disciples Must Expect During the Time Between His Ascension and Second Coming
“But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before rulers and kings for My sake, for a testimony to them. And the gospel must first be preached to all the nations. But when they arrest you and deliver you up, do not worry beforehand, or premeditate what you will speak. But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit. Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. And you will be hated by all for My name’s sake. But he who endures to the end shall be saved.”
Persecution as the Normal Course of Discipleship
Jesus begins with a sober warning: “But watch out for yourselves.” He makes it clear that persecution is not an anomaly but an expectation for His followers. Being delivered up to councils, beaten in synagogues, and accused before rulers and kings would become a reality for the early church.
In Acts, this prediction is vividly fulfilled. Peter and John are arrested and brought before the Sanhedrin (Acts 4:1–22). Stephen is stoned to death after testifying of Christ before Jewish leaders (Acts 7:54–60). Paul is repeatedly dragged before rulers and eventually stands trial before Caesar himself (Acts 25:23–26:32). Far from signaling the immediate end of the age, these persecutions were simply part of the Church’s witness.
Thus, Jesus’ words set a pattern for the entire age between His ascension and His return: the gospel will advance in the midst of hostility. Persecution, rather than hindering the witness of the Church, would often amplify it.
The Global Mandate of the Gospel
Jesus then provides a sweeping prophecy: “And the gospel must first be preached to all the nations.” This is not merely a hopeful wish but a divine necessity. The gospel is not bound to Israel alone but is to be proclaimed to every nation, tribe, and tongue.
The Apostle Paul affirms this in Colossians 1:6, where he says the gospel “has come to you, as it has also in all the world, and is bringing forth fruit, as it is also among you since the day you heard and knew the grace of God in truth.” Though the early church spread the gospel across the Roman Empire within a generation, this global mandate is not yet complete. Revelation 7:9 points to its ultimate fulfillment, when a great multitude from every nation will stand before the throne of Christ.
Importantly, the presence of persecution does not excuse the church from its responsibility. On the contrary, persecution often becomes the catalyst for mission. Acts 8:1 records that when persecution arose in Jerusalem, believers were scattered, and the gospel spread further. The blood of the martyrs has indeed been the seed of the church.
Spirit-Enabled Testimony
Jesus assures His disciples that when they are arrested, they are not to premeditate their defense: “But whatever is given you in that hour, speak that; for it is not you who speak, but the Holy Spirit.” This is not a promise to the lazy preacher who fails to study, as Robertson wisely observes, but a guarantee that in moments of crisis, the Spirit Himself will speak through God’s people.
This principle is demonstrated in Acts 4:8–12, where Peter, filled with the Holy Spirit, boldly proclaims before the Sanhedrin: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” His courage and eloquence were not the product of careful rehearsal but the immediate work of the Spirit.
Betrayal and Hatred for Christ’s Sake
Jesus further warns of betrayal even within families: “Now brother will betray brother to death, and a father his child; and children will rise up against parents and cause them to be put to death.” Loyalty to Christ will provoke hatred even in the most intimate human relationships.
This has been borne out historically. In Jewish families, converts to Christianity were often treated as blasphemers and disowned. In Islamic, Hindu, or Buddhist contexts, following Christ often still leads to rejection, imprisonment, or even execution. Reports from the modern persecution index reveal that Christians are harassed or oppressed in more than fifty nations today.
The statistics are sobering. As David Barrett’s Today’s Martyrs estimates, more than 43 million Christians have died for their faith since Pentecost, with 165,000 in the year 2000 alone. The witness of the persecuted church reminds believers that Jesus’ words remain as relevant today as when they were first spoken.
Endurance as the Mark of True Faith
Finally, Jesus says: “But he who endures to the end shall be saved.” The Greek word for “endures” is hupomeno, meaning to remain under, to stay steadfast despite pressure. Salvation here does not mean that endurance earns eternal life, but that endurance proves the reality of true saving faith. A genuine disciple is not one who makes a temporary profession but one who perseveres in loyalty to Christ to the end, even at the cost of life itself.
This is echoed in Revelation 2:10: “Be faithful until death, and I will give you the crown of life.” The believer’s perseverance under trial reveals the Spirit’s sustaining power. The call of Christ is not to seek escape at the cost of compromise, but to remain steadfast, knowing that eternal glory far outweighs temporary suffering (2 Corinthians 4:17).
Theological Implications
Persecution is the norm, not the exception. The cross precedes the crown.
The Great Commission is non-negotiable. The gospel must go to the nations before the end comes.
The Spirit is our Advocate. He supplies the words and courage in times of trial.
The cost of discipleship is high. Loyalty to Christ may sever family bonds.
True faith perseveres. Endurance, not escape, is the mark of authentic discipleship.
C. The Sign of His Coming and the End of the Age
1. (Mark 13:14a) The Sign: The Abomination of Desolation, Spoken of by Daniel
“So when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing where it ought not” (let the reader understand),
The Prophetic Background from Daniel
The phrase “abomination of desolation” is drawn directly from the prophecy of Daniel. Daniel 11:31 states, “And forces shall be mustered by him, and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation.” The Hebrew word shiqqûts is used 29 times in the Old Testament and refers to something filthy, detestable, and idolatrous. It always carries the sense of religious pollution, something utterly loathsome before God.
The prophecy had an initial foreshadowing in the time of Antiochus IV Epiphanes (175–164 B.C.). During the Maccabean period, he desecrated the Jerusalem temple by sacrificing swine on the altar, erecting an image of Zeus, and forcing Jews to bow in worship. He even turned the sacred courts into places of immorality. Yet as horrific as this was, it was not the final fulfillment. Jesus spoke of the “abomination of desolation” centuries after Antiochus, pointing His disciples to a future desecration of a Jewish temple.
The Nature of the Abomination of Desolation
This prophecy is not describing just any idol. Israel’s history contained many instances of idolatry within the temple precincts (Jeremiah 7:30; Jeremiah 32:34; Ezekiel 5:11). Yet Jesus spoke of the abomination that leads to desolation — a specific act that provokes God’s judgment and causes the temple to be abandoned.
It involves a counterfeit object of worship in the holy place. Matthew’s parallel passage makes it plain: “Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place” (Matthew 24:15).
It provokes desolation. The desecration is so repulsive that it results in divine judgment, the outpouring of God’s wrath, and the withdrawal of His protection.
A similar event nearly occurred in A.D. 40, when the deranged Emperor Caligula ordered a statue of himself to be placed in the temple. The project was interrupted by his death before the idol could be erected. This incident, however, demonstrates how close such fulfillment has been at times.
New Testament Development: The Man of Sin
The Apostle Paul builds on Jesus’ teaching, identifying this future abomination with the work of the Antichrist. In 2 Thessalonians 2:3–4 he writes, “Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.”
Thus, the abomination of desolation is not only the placement of an idol in the temple, but also the ultimate blasphemy of a man — the Antichrist — declaring himself to be God, demanding worship, and defiling the holy sanctuary.
The Prophetic Timeline
Daniel 12:11 adds further precision: “And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days.” This equates to approximately three and a half years, matching the last half of Daniel’s seventieth week (Daniel 9:27). Once this sign occurs, the clock begins to count down to the visible return of Jesus Christ.
The early church understood this literally. Irenaeus, writing in the second century, declared: “But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom.”
The Necessity of a Future Temple
By its very definition, the abomination of desolation presupposes an operating Jewish temple in Jerusalem. Since A.D. 70, the temple has been absent. For centuries, it seemed inconceivable that Israel would ever return to her land, much less rebuild her temple. Yet the rebirth of Israel in 1948 opened the door for such prophecy to be fulfilled.
Today, a small but determined segment of the Jewish community is devoted to preparing for a rebuilt temple. The Temple Institute in Jerusalem has recreated garments, vessels, and even the altar according to biblical specifications. Although most Jews are not presently concerned with temple reconstruction, this dedicated minority continues pressing toward that goal.
For Christians, such developments are significant because they foreshadow the conditions necessary for the abomination of desolation. Yet it is vital to remember: the drive to rebuild the temple is not prompted by God but by a desire to reinstitute animal sacrifices. Since Christ’s death on the cross was the once-for-all sacrifice (Hebrews 10:10–14), any renewed sacrifice denies His finished work. This future temple, therefore, will not be a place of true worship but will become the stage upon which prophecy and judgment unfold.
The Reader Must Understand
Mark includes the parenthetical note: “Let the reader understand.” This emphasizes the gravity of the prophecy. Whether spoken by Jesus or inserted by Mark, the phrase urges careful discernment. Daniel had already laid the foundation. Jesus confirmed its future reality. The early church understood it literally. And believers today are called to heed it with the same seriousness.
The Futility of a Past-Only Fulfillment
Some interpreters argue that the abomination of desolation was fulfilled in A.D. 70 when Roman armies destroyed the temple. Yet this interpretation cannot account for the details of Jesus’ prophecy. As F. F. Bruce noted, although Josephus records Roman soldiers offering sacrifices to their standards in the temple courts, he does not call this “the abomination of desolation”
2. (Mark 13:14b-18) Jesus warns of what to do when the abomination of desolation appears.
“Then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down into the house, nor enter to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter.” (Mark 13:14b-18, NKJV)
a. Let those who are in Judea flee to the mountains: Jesus clearly directed this warning to the Jewish people living in the land of Israel during the Tribulation. His reference to Judea and the housetop reflects Jewish life and architecture of that time. The housetop was flat, often used as a place of rest, storage, or gathering, with stairways leading directly to the street. The instruction is urgent: when the abomination of desolation is revealed in the temple, there will be no time for hesitation or preparation. The faithful must flee immediately, without regard for possessions.
i. Some interpreters have argued that this prophecy was fulfilled in the events surrounding the Roman siege of Jerusalem in A.D. 70. History records that when Roman forces initially surrounded the city in A.D. 66, Christians remembered these words of Christ and fled to Pella in the mountains, sparing themselves from the massacre when Titus destroyed Jerusalem in A.D. 70. This partial fulfillment, however, does not exhaust the prophecy. Jesus explicitly connects the abomination of desolation to the unprecedented horrors of the Great Tribulation (Mark 13:19), which culminates in His glorious Second Coming (Mark 13:26-27). Because we are still awaiting Christ’s return and Israel’s final restoration, it is evident that the ultimate fulfillment remains future.
ii. This warning has also led some to mistakenly conclude that the entire church must endure the Great Tribulation. However, Scripture makes a clear distinction between the church and Israel. Paul reveals that the Lord will “catch up” His church to meet Him in the air prior to the wrath poured out on the earth: “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words.” (1 Thessalonians 4:16-18, NKJV). Furthermore, Jesus promised His faithful that they would be kept from this hour of judgment: “Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth.” (Revelation 3:10, NKJV). He also instructed His disciples, “Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man.” (Luke 21:36, NKJV).
iii. The dispensational view understands this passage as directed primarily to Israel during Daniel’s seventieth week. The abomination of desolation will serve as a prophetic sign for believing Jews in that time, confirming Jesus as the true Messiah and authenticating His Word. For them, this prophecy will be a supernatural beacon of warning and direction. For the church, the comfort rests not in fleeing mountains during tribulation, but in the blessed hope of Christ’s imminent return for His bride.
b. Let him who is in the field not go back to get his clothes: The urgency of Jesus’ command underscores the severity of the moment. Those working in the fields—outside the city—are not to turn back for possessions or preparations. The danger will be so imminent that even the smallest delay could be fatal. This emphasis on haste echoes other prophecies describing Israel’s suffering during the Tribulation. Revelation 12:13-17 describes how Satan will intensely persecute the Jewish people in those days: “Now when the dragon saw that he had been cast to the earth, he persecuted the woman who gave birth to the male Child. But the woman was given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time and times and half a time, from the presence of the serpent. So the serpent spewed water out of his mouth like a flood after the woman, that he might cause her to be carried away by the flood. But the earth helped the woman, and the earth opened its mouth and swallowed up the flood which the dragon had spewed out of his mouth. And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ.” (Revelation 12:13-17, NKJV).
The picture is one of relentless pursuit and supernatural deliverance, where hesitation could mean death. Jesus’ warning points forward to this climactic struggle in Israel’s history, where God’s covenant people will be pressed beyond measure, yet preserved by His faithfulness.
3. (Mark 13:19-23) Coming after the abomination of desolation: great tribulation.
“For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be. And unless the Lord had shortened those days, no flesh would be saved; but for the elect’s sake, whom He chose, He shortened the days. Then if anyone says to you, ‘Look, here is the Christ!’ or, ‘Look, He is there!’ do not believe it. For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect. But take heed; see, I have told you all things beforehand.”
a. “Tribulation, such as has not been since the beginning of the creation… nor ever shall be:” Jesus describes this coming time as the single most dreadful period in human history. He points back to “the beginning of the creation which God created,” grounding His words in a literal creation account, affirming both the historicity of Genesis and the sovereignty of God over time. The comparison reveals that no calamity in human history, whether natural disaster, plague, war, or genocide, can compare to the severity of what is coming in the Great Tribulation.
The Book of Revelation provides expanded detail of these events. Revelation chapters 6–19 unfold God’s wrath through seals, trumpets, and bowls, culminating in the visible return of Christ. This is not simply human suffering brought about by sin, but divine judgment poured out on a rebellious world that has rejected God and His Son.
i. Consider the horrors of the Black Death that swept Europe beginning in 1343. Within eight years, two-thirds of Europe’s population contracted the plague, and approximately half of those perished. The death toll reached around 25 million people. Yet Christ says this future tribulation will surpass even that unspeakable suffering.
ii. Zbigniew Brzezinski, in his book Out of Control: Global Turmoil on the Eve of the Twenty-first Century (1993), estimated that between 167 million and 175 million lives were deliberately extinguished in the 20th century by wars, totalitarian regimes, and politically motivated violence. Others have reached similar conclusions. Yet despite these staggering numbers, Jesus declared that the coming Great Tribulation will be worse.
This is why Jeremiah 30:7 refers to it as “the time of Jacob’s trouble,” and Daniel 12:1 calls it “a time of trouble, such as never was since there was a nation, even to that time.”
b. “Unless the Lord had shortened those days:” If the terrors of this period were to continue indefinitely, mankind would face total extinction. The devastation from war, famine, pestilence, demonic forces, and cosmic upheavals described in Revelation would annihilate humanity if unchecked. Yet Jesus assures that for “the elect’s sake, whom He chose,” God will limit the duration of these days.
The “elect” in this passage does not refer to the Church, which will already have been caught up (1 Thessalonians 4:16-18), but rather to Israel and the remnant of believing Jews and Gentiles who come to faith during the Tribulation. God’s covenant promises to Israel (Romans 11:25-29) guarantee their preservation. Were the days not shortened, Satan would succeed in wiping out God’s chosen people.
c. “Then if anyone says to you, ‘Look, here is the Christ!’ or, ‘Look, He is there!’ do not believe it:” In the midst of chaos, deception will abound. False christs and false prophets will arise, performing signs and wonders so convincing that, if it were possible, they would deceive even the elect. Satan has always worked to counterfeit God’s truth. Paul warned in 2 Thessalonians 2:9-10 that “the coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish.”
During the Tribulation, these deceptions will intensify. Yet Jesus reassures His followers that His return will not be hidden, secret, or ambiguous. Revelation 1:7 declares, “Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him.” The Second Coming will be visible, unmistakable, and glorious.
d. “But take heed; see, I have told you all things beforehand:” Jesus gave these warnings as a gracious act of preparation. By foretelling these events, He ensures that His followers cannot say they were left in ignorance.
i. This warning is not just for those in the Great Tribulation. Believers in every age must remain vigilant and expectant of Christ’s return. While the Church will escape the wrath of the Tribulation (Revelation 3:10), the call to “take heed” applies universally.
ii. Some may scoff, saying, “I have waited for decades and Christ has not yet returned.” Yet Peter anticipated this in 2 Peter 3:3-4, where scoffers ask, “Where is the promise of His coming?” God’s delay is not forgetfulness, but mercy, “not willing that any should perish but that all should come to repentance” (2 Peter 3:9).
iii. Christ’s command to take heed carries practical effects. Living in light of His return purifies our conduct (1 John 3:2-3), stirs urgency in evangelism, makes us bold in witness, and loosens our grip on this world. Each morning we should awaken with the mindset, “Jesus is coming soon; I must live as if today were the day.” Such expectation does not harm us, it refines us.
iv. Finally, the length of time is itself a testimony of grace. Had Christ returned in 1978, how many of us would have been left behind? Had the Great Tribulation begun in 1985, how many souls would have faced its horrors? Every passing year is more grace, more time for repentance, more opportunity for the gospel to go forth before God’s wrath falls.
4. (Mark 13:24-27) On the heels of great tribulation: the return of Jesus Christ.
“But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken. Then they will see the Son of Man coming in the clouds with great power and glory. And then He will send His angels, and gather together His elect from the four winds, from the farthest part of earth to the farthest part of heaven.” (Mark 13:24-27, NKJV)
a. In those days, after that tribulation: Jesus makes it clear that the events He is describing take place after the Great Tribulation. The judgments and cataclysmic upheavals that will unfold during this period will reach their climax in the cosmic disturbances described here. This sequence is consistent with the prophetic timeline laid out in Daniel and Revelation, showing that His return is directly tied to the completion of this time of unparalleled distress.
b. The sun will be darkened, and the moon will not give its light; the stars of heaven will fall: Immediately before Christ’s visible return, creation itself will be shaken. The imagery points to literal astronomical disturbances, not merely symbolic language. Scripture repeatedly connects the Day of the Lord with these kinds of cosmic events. For example, Isaiah 13:9-11 declares, “Behold, the day of the LORD comes, cruel, with both wrath and fierce anger, to lay the land desolate; and He will destroy its sinners from it. For the stars of heaven and their constellations will not give their light; the sun will be darkened in its going forth, and the moon will not cause its light to shine. I will punish the world for its evil, and the wicked for their iniquity; I will halt the arrogance of the proud, and will lay low the haughtiness of the terrible.”
Likewise, Joel 2:30-31 says, “And I will show wonders in the heavens and in the earth: blood and fire and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the coming of the great and awesome day of the LORD.” These passages reinforce that the Lord’s return is accompanied by unmistakable and terrifying signs in nature. Creation itself, which has been groaning under the weight of sin (Romans 8:22), will convulse in anticipation of its Redeemer’s return.
c. Then they will see the Son of Man coming in the clouds with great power and glory: This is the climactic moment of human history, the Second Coming of Christ in glory. The language echoes Daniel 7:13-14, where Daniel sees “One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed.”
Unlike the rapture, which is a sudden, private event for the Church (1 Thessalonians 4:16-17), this return will be visible to all. Revelation 1:7 confirms, “Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.” The contrast is important: the rapture precedes the tribulation as Christ removes His bride from the hour of trial, but the Second Coming concludes the tribulation as He returns in power to establish His kingdom on earth.
d. And then He will send His angels, and gather together His elect: At His return, Christ will gather the believing remnant of Israel as well as the Gentiles who came to faith during the tribulation and survived. This is not the rapture of the Church, which has already taken place before the tribulation, but rather the regathering of those who belong to Him from the farthest reaches of the earth. This fulfills numerous Old Testament promises of God regathering His people. For example, Deuteronomy 30:4 says, “If any of you are driven out to the farthest parts under heaven, from there the LORD your God will gather you, and from there He will bring you.” Likewise, Isaiah 11:12 states, “He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.”
This regathering ensures that there will be believing people to enter the Millennial Kingdom in their natural bodies, fulfilling God’s covenant promises to Israel and demonstrating His faithfulness to His Word. The Second Coming is therefore not merely a climactic act of judgment, but also an act of covenant restoration and hope.
(Mark 13:28-31) Jesus speaks more regarding the timing of these events.
“Now learn this parable from the fig tree: When its branch has already become tender, and puts forth leaves, you know that summer is near. So you also, when you see these things happening, know that it is near, at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away.”
a. Now learn this parable from the fig tree: The fig tree has a regular, observable pattern. In winter it lies dormant, its branches bare, but when spring arrives its branches become tender and leaves begin to sprout. This is a sign that summer is near. Jesus used this natural picture to illustrate the certainty of prophetic fulfillment. Just as leaves on a fig tree unmistakably signal the arrival of summer, so also the signs of the end—most notably the abomination of desolation—serve as unmistakable markers that the return of Jesus Christ is imminent.
i. This is in harmony with Daniel’s prophecy, which gives a specific timeline. Daniel wrote, “And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days” (Daniel 12:11). Thus, Jesus confirmed that the Great Tribulation will not continue indefinitely. God has set boundaries to its duration, and these boundaries are precisely laid out in Scripture.
ii. The fig tree itself is often symbolic in Scripture. Song of Solomon 2:11-13 says, “For lo, the winter is past, the rain is over and gone. The flowers appear on the earth, the time of singing has come, and the voice of the turtledove is heard in our land. The fig tree puts forth her green figs, and the vines with the tender grapes give a good smell. Rise up, my love, my fair one, and come away!” The blossoming fig tree signified new life and the end of a barren season. In the prophetic sense, Jesus pointed to the fig tree as a sign that the long winter of tribulation would give way to His glorious return.
iii. In the land of Israel, the fig tree was a natural and perfect object lesson. Unlike the almond tree, which blossoms early in spring, the fig tree is one of the last to show signs of life, and when it does, summer is very near. Jesus gave this teaching just prior to Passover, when fig trees were in precisely the state He described—branches tender and leaves sprouting. Furthermore, He taught this while seated on the Mount of Olives, a location famous for its fig trees that could grow to towering heights of 20 or 30 feet. The imagery would have been unmistakable to His disciples.
b. This generation will by no means pass away till all these things take place: The interpretation of “this generation” has been debated, but it cannot refer to the generation of the disciples, for they did not witness the abomination of desolation or the glorious return of Christ. The most straightforward understanding is that “this generation” refers to the generation alive at the time when these signs begin to unfold. Once the abomination of desolation occurs, that generation will live to see the entire sequence of end-time events culminating in the Second Coming of Christ.
i. Another possible understanding is that the word “generation” can be translated as “race.” In this sense, Jesus’ words could be seen as a promise that the Jewish people, despite centuries of persecution, dispersion, and attempted annihilation, would not perish before the consummation of history. This interpretation is consistent with God’s covenant promises to Israel, which assure their preservation until the end (Jeremiah 31:35-37).
ii. Both interpretations highlight certainty. The events Jesus described will take place in succession once they begin, and the Jewish people, whom Satan has sought to destroy throughout history, will endure until the end of the age. God’s Word stands in sharp contrast to man’s shifting opinions and frail promises.
c. Heaven and earth will pass away, but My words will by no means pass away: This staggering declaration underscores the authority and eternality of Christ’s words. Everything in creation is temporary, subject to decay and dissolution, but the Word of Christ remains forever. Peter wrote, “But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up” (2 Peter 3:10). Yet Jesus declared that His words will outlast the very universe itself.
i. This claim confirms His deity, for only God can speak eternal truth that transcends creation. It also provides unshakable assurance for believers. Even when heaven and earth are dissolved, the promises of Christ will remain steadfast. His Word cannot fail, for it carries the same authority as God Himself.
6. (Mark 13:32-37) The emphasis: be ready; watch.
“But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Take heed, watch and pray; for you do not know when the time is. It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch. Watch therefore, for you do not know when the master of the house is coming; in the evening, at midnight, at the crowing of the rooster, or in the morning; lest, coming suddenly, he find you sleeping. And what I say to you, I say to all: Watch!”
a. That day and hour no one knows:
Jesus concludes His Olivet Discourse with a sobering reminder that no human, no angelic being, nor even the Son in His earthly ministry knows the precise timing of His return. This declaration serves as a safeguard against date-setting and misplaced confidence. While He has given signs to indicate the general season of His coming, the exact day and hour remain concealed in the Father’s authority. This divine secrecy is designed to cultivate watchfulness, not apathy.
i. Nor the Son, but only the Father:
This raises the Christological question: how could the eternal Son of God, who is omniscient, not know the timing of His own return? The answer lies in the mystery of the incarnation. As Philippians 2:6-7 explains, “Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.” In His earthly ministry, Jesus voluntarily submitted to the Father’s will and limited the exercise of certain divine attributes. His lack of knowledge in this matter is not a deficiency of His deity but a demonstration of His perfect submission to the Father’s plan. After His resurrection and exaltation, this knowledge is fully His once more, for Matthew 28:18 declares, “All authority has been given to Me in heaven and on earth.”
b. Take heed, watch:
The command is repeated with emphasis. Jesus does not call for speculation, but vigilance. The danger is complacency. The repeated refrain is unmistakable:
“Of that day and hour no one knows” (Mark 13:32).
“You do not know when the time is” (Mark 13:33).
“You do not know when the master of the house is coming” (Mark 13:35).
The consistent truth is that ignorance of the exact time is meant to drive believers toward perpetual readiness. Failure to watch leads to unpreparedness, but watchfulness ensures that the faithful are not overtaken suddenly, as Paul later confirms: “But you, brethren, are not in darkness, so that this Day should overtake you as a thief” (1 Thessalonians 5:4).
i. Misapplications of this truth:
Some reason, “We do not know when He is coming, so it does not matter how we live.” Others swing to the opposite error: “We do not know, so we must discover the secret and set a date.” Both extremes miss the point. The proper application is that uncertainty should produce alertness, expectancy, and faithfulness in service. Luke 12:35-36 reinforces this: “Let your waist be girded and your lamps burning; and you yourselves be like men who wait for their master, when he will return from the wedding, that when he comes and knocks they may open to him immediately.”
c. Take heed…pray:
Prayer is the sustaining discipline that undergirds watchfulness. Luke 21:36 parallels this passage: “Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man.” The believer is not helpless before the calamities of the last days. Through prayer, watchfulness, and faith in Christ’s promise, he can escape the wrath appointed for the ungodly. This is a strong pretribulational assurance, for Christ delivers His own from the coming wrath (1 Thessalonians 1:10).
i. Historical precedent in 70 A.D.:
When the Roman legions besieged Jerusalem, believers who had taken heed to Jesus’ words fled the city and were spared. Their obedience in watching and responding proved to be life-saving. Likewise, those who heed Christ’s words regarding His return will be spared from the global judgment of the Great Tribulation through the rapture of the church.
d. It is like a man going to a far country:
Jesus illustrates the principle with a parable. The man going away represents Christ’s ascension to heaven. His servants represent believers who remain on earth with stewardship responsibilities. He leaves them three things:
His house: The church belongs to Him, yet He entrusts it to the care of His servants.
His authority: Believers are called to serve in His name, exercising His delegated authority to proclaim the gospel and make disciples.
His work: Every servant has an assigned task. Faithfulness is measured not by comparison to others but by obedience to one’s own stewardship.
The doorkeeper symbolizes the call to vigilance. The master may return at any watch of the night, so readiness must be continuous. If found sleeping, the servant reveals negligence and dishonor. The warning is for all: “Watch!”
i. Application of the fig tree and householder parables:
The parable of the fig tree (Mark 13:28-29) was primarily for the Tribulation saints, urging them to discern the “signs of the times.” The parable of the householder extends to all believers of every age, urging readiness in every generation. The fig tree emphasizes recognition of the season, while the householder emphasizes the unpredictability of the hour.
e. And what I say to you, I say to all: Watch!:
This final exhortation universalizes the application. Watchfulness is not reserved for the apostles or for those who live in the Tribulation period, but for all disciples in every age. Every believer is to live in expectation of Christ’s imminent return. The doctrine of imminency—that Christ could return at any moment—keeps the church awake, holy, and zealous in its mission. It is not fear, but hope, that fuels vigilance, for Titus 2:13 reminds us we are “looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.”
