The Gospel of Mark Chapter 13:1-23 13:1 “And as He was going out of the temple, one of His disciples said to Him, ‘Teacher, behold what wonderful stones and what wonderful buildings!’” The Temple constructed during the days of Herod made quite an impression on the disciples. Matthew 24:1 “when His disciples came up to point out the temple buildings to Him”. Mark 13:1 “Teacher, behold what wonderful stones and what wonderful buildings”. “According to Josephus, some of the stones were nearly seventy feet in length, twelve feet in height, and eighteen feet in breadth. The same historian tells us of the gifts or offerings, which adorned it: crowns, shields, goblets, chain of gold presented by Agrippa, and a golden vine with its vast clusters, which was the gift of Herod. The temple was built of white limestone and its beauty and strength made it admired of all nations. It took forty-six years to finish it, and ten thousand skilled workmen are said to have been employed in its construction” (McGarvey pp. 619-620). When Jesus spoke these words the temple was not finished (John 2:20). Begun in the 18th year of Herod of Great (19 B.C.), the entire complex was terminated about 86 years later in the days of the procurator Albinus (62-64 A.D.).
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Being unblessed by God, this grand structure was destined to be completely demolished only six years after its completion (see Psalm 127:1). 13:2 “And Jesus said to him, ‘Do you see these great buildings?’”: Jesus agrees. The Temple complex was impressive. “Not one stone shall be left upon another which will not be torn down”: Jesus meant to impress it upon their minds that He was speaking about the temple, which they were admiring. The verses that follow (24:3-33) must be connected with the destruction of the temple that stood when Jesus spoke these words. Thus we must reject any contention that these verses apply to the destruction of a temple yet to be built in the future. “Not one stone here shall be left upon another”. This prophecy was literally fulfilled in A.D. 70. So thoroughly was this accomplished that Josephus, the historian commented, “There was left nothing to make those who had come thither to believe it had ever been inhabited.” Here is another problem for the Premillennialist, to apply these verses to events prior to the Second Coming would demand the construction of another temple, and yet this would not be the temple that the disciples were admiring.The term torn down indicates a violent overthrow. Some of the Temple’s foundation stones were massive, weighing over 100 tons. In the fulfillment of Jesus’ words, not only was the Temple burned, but it also was completely demolished. Some Practical Lessons 1. Jesus’ message here completely contradicted every goal of the nationalistic movement in Israel, which dreamed of an independent Israelite world power. 2. Only the Words of Christ are permanent. Nothing that men have thought, done, or built, not even the Temple is permanent. 3. This message furnishes proof of Jesus’ ability to know the future. 4. This verse concludes Jesus’ stunning, final message to Jerusalem. Various elements in Matthew 24 find their roots in Matthew 23.
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5. The city of Jerusalem had failed to perceive God’s day of mercy (Luke 19:41ff; 21:12ff). Jesus’ response in this chapter cancels all hope that the city or the Temple can be saved. 13:3 “And as He was sitting on the Mount of Olives opposite the temple”: From this vantage point, one could see the temple clearly. Observe that Jesus does not immediately explain the shocking message that He had just delivered. He waits. And those who want to know more did show up. “Peter and James and John and Andrew were questioning Him privately”: “Silent, dumbfounded, this small cluster of disciples climbed the Mount of Olives, overlooking the Temple area on the opposite hill to the west. Their vantage point offered them a panoramic view of the main features of the entire City. At one sweep of their gaze they could see immediately in front of them the glorious Temple (Mark 13:3). From Olivet’s summit to Jerusalem’s east gate was less than ½ mile by the direct path. The city’s magnificence, viewed from up there must have made it more incredible and heart-breaking to accept Jesus’ stunning prediction” (Fowler 399). 13:4 “Tell us, when will these things be”: That is, when will the event that Jesus just mentioned, the destruction of the temple—when will that happen? “And what will be the sign when all these things are going to be fulfilled?”: Another problem arises here for the Premillennialist: The word “coming” here is “Parousia”, the word that they claim refers to the “rapture” (a secret and silent coming of Jesus for Christians only). To be consistent, they would have to believe that all these events would happen prior to the rapture, but premillennialism has Christians removed from the earth before the great tribulation and has the rapture happening during a time of peace. These verses have Christians fleeing from tribulation, and all these things happening during very perilous times. The term coming meant the coming of an invisible deity who revealed His presence by some expression of power and also referred to the personal arrival of a highranking official, such as kings or emperors. What Jesus had been teaching 1. He would leave the earth to return to His Father (Matthew 19:28) 2. He would come again after a long time, at the close of the age (Matt. 13:40, 49; 16:27). 3
3. He would resurrect the dead (John 5:28). 4. He would preside over the judgment (John 5:22,27,29; Matt. 13:41). 5. Jesus had also pronounced woe upon other cities (Matthew 10:15; 11:2024). Fowler notes, “So, for Him to pronounce destruction for Jerusalem and its Temple would suggest to the Twelve an immediate association with the Final Judgment” (p. 403). McGarvey notes, “Dismayed by the brief words which Jesus had spoken as He was leaving the temple, these disciples asked for fuller details. Jesus had said nothing of His coming nor of the end of the world; but to these disciples the destruction of the temple seemed an event of such magnitude that they could not but associate it with the end of all things” (pp. 620-621). He then notes that Jesus answers the question about the destruction of the temple in the first section of this chapter, and then deals with the second coming in the last section (24:36-51). The Disciples Question The problem I have with the disciples asking Jesus about “His Second Coming” is that they did not even understand that He was leaving (Mark 16:14). I think McGarvey is right, when Jesus spoke of the temple being completely destroyed, in their mind such an event would be the end of the world as they knew it. 13:4 “Going to be fulfilled”: Observe that the disciples do not question Jesus’ insight into the future. They knew that whatever He spoke would happen. 13:5 “And Jesus began to say to them, ‘See to it that no one misleads you”: There will be a lot of false information in the future about this event and the words in this chapter. Because the disciples had connected the destruction of the temple with the end of the world, Jesus guards them against deceivers who would predict that the events leading up to the destruction of the temple were “signs” that the Messiah was coming back to rescue Israel. The Jewish false prophets advocated that God would intervene and elevate Israel while all other people would be humiliated. 13:6 “Many will come in My name”: There will be many false teachers and imposters. “Saying, ‘I am He!’”: Josephus records that the governor of Judea (Felix: A.D. 53-60), put to death many Messianic impostors. “And now these 4
impostors and deceivers persuaded the multitude to follow them into the wilderness and pretended that they would exhibit manifest wonders and signs” (Ant,. Of The Jews, Book 20,8, pp. 5-6). For more information on these false Messiahs see Fowler pp. 410-412. The real danger of these False Messiahs is that they proclaimed that God was going to rescue the Jewish nation, rather than what Jesus taught, that God was going to destroy the Temple and the city of Jerusalem. Thus, they prevented people from repenting. 13:6 “And will mislead many”: Many people will be fooled (2 Peter 2:1-3; 2 Timothy 4:3). Yet, just because many will be deceived does not mean that I have to be deceived. 13:7 “And when you hear of wars and rumors of wars, do not be fightened: those things must take place; but that is not yet the end”: During the lifetime of Jesus peace had prevailed in the Empire, but shortly after His death, Palestine and the Empire experienced strife and many insurrections. In Rome, four emperors came to violent deaths in a period of 18 months. Jewish insurrections took place in the reign of Claudius (A.D. 41-54) and Nero (A.D. 55-68). During these years the Parthians were a continual source of trouble to Rome. “Those things must take place”: “God is not the Author of war or human disaster. The direct causes are human selfishness, greed, and ambition. These things will compose the kind of world in which the Christian will find himself. This assurance of God’s foreknowledge of world history is intended to calm the disciple’s fears” (Fowler p. 414). “But that is not yet the end”: How often are people today told that such things are proof that the end is near? Observe that the “end” in the context is the destruction of the temple and not the end of the universe. The reader should also note that there are no “signs” that precede the Second Coming (1 Thessalonians 5:1-3). 13:8 “For nation will arise 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”: Four famines are recorded as taking place between the years A.D. 41-54 and many earthquakes are mentioned as happening prior to A.D. 70. Earthquakes struck Crete, Smyrna, Miletus, Chios, 5
Samos, Laodicea, Hierapolis, Colossae, Rome and Judea. “But all these things are merely the beginning of birth pangs”. Disturbances in nature are not the signal. For a fuller list of such earthquakes and famines see Fowler pp. 416-418. 13:9 “But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues”: The word “synagogue” places the events in this context as finding their fulfillment when the synagogue had the authority to persecute Christians (Acts 9:1-2m14; 26:10-11; 2 Corinthians 11:24). In addition, other “time-limits” are also found in this section of Scripture: 1. The gospel being preached through the known world (24:14; Colossians 1:23). 2. The promise of Divine inspiration when on trial (Mark 13:11), a promise that was given to the Apostles (Matthew 10:2, 19-20). It is clear that the events in Matthew 24 would find their fulfillment during the lifetime of the Apostles (Matthew 10:19-22 compared with Mark 13:11-13). “And you will stand before governors and kings for My sake, as a testimony to them”: There is a definite reason why God would allow such persecution to come upon His people. It would result in inspired men standing before governors and kings and as a result those officials would both hear the gospel message and see the character of such Christians. 13:10 “And the gospel must first be preached to all the nations”: See Colossians 1:23. 13:11 “And when they arrest you and deliver you up, do not be anxious 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”: This is one more statement in the chapter that limits the fulfillment of these verses to the generation that hear Jesus preach (Matthew 24:34). The Christians being persecuted in this chapter have the gift of inspired utterance. And they are not to plan or prepare a speech or sermon. 13:12 “And brother will deliver brother to death, and a father his child; and children will rise up against parents and have them put to death”: Matthew speaks of people’s love growing cold (Matthew 24:12). In the face of persecution and difficult times some in order to stay alive would betray and sell out their own family members. This is not the only time in history that such has happened. 6
During Communist rule various children betrayed their parents to government authorities. 13:13 “And you will be hated by all on account of My name”: Christians will be hated, not because they are cruel or demonstrate bad behavior, rather, they will be hated for the precise reason they are Christians. “But the one who endures to the end, he shall be saved”: That is, not only the person who endures to the end of their life, but also the person who endures all these trials. “In fact, he that endures to the end is really what will be left of the Church after the defections, the betrayals and apostacies, no less than the staunch believer who outlives the Palestinean tribulation! Hence the Lord holds out concrete hope for those embattled saints, motivating them to hold firm in holding off false teachers, enduring taunts and keeping enthusiastic for Jesus, even while their entire country was flying apart” (Fowler pp. 426-427). 13:14 “But when you see the Abomination of Desolation standing where is should not be (let the reader understand)”: Remember, no signs are given for the Second Coming (1 Thessalonians 5:1-3), but this chapter has a sign which Christians would be able to see and which would give them ample warning to flee. In addition, remember, in reference to the Second Coming, Christians are obviously not the flee the return of their Lord. And —fleeing is fruitless when Jesus comes. The “abomination of desolation” means the “abomination that makes desolate” (Vine p. 300), and includes the ideas of “devastation, destruction, and depopulation” (Arndt p. 30). Because the word “abomination” is at times connected with idolatry, many have thought that this refers to some sort of idol placed by the Roman military in the Temple area after they took the city. But by this time, it would have been too late for an escape. This expression should never have been a mystery, for the Bible gives us a very clear interpretation, “But when you see Jerusalem surrounded by armies, then recognize that her desolation is at hand” (Luke21:20). The word “surrounded” is in the present tense, that is, “being surrounded”, or in the process of starting to be surrounded. This sign had to be clear and obvious, for the lives of Christians were at stake. The expression 7
describes the Roman Legions as they marched against Jerusalem, a pagan army that would completely devastate and depopulate the city. “When you see the Roman Legions appearing—get out!” In A.D. 66, the Syrian Governor Cestius Gallus appeared with an army before the walls of Jerusalem, but withdrew. In the Spring of A.D. 68, Vespasian’s forces after reducing Perea, western Judea, and Idumea, were set to take Jerusalem, but withdrew after hearing that Nero had committed suicide. In A.D. 70, Titus besieged and destroyed the city. The Jews were so confident in the invincibility of Jerusalem that on the very eve of its siege, large numbers of Jewish pilgrims went up there as usual to celebrate the Passover feast. Once the siege began it was too late to flee. 13:14 “Then let those who are in Judea”: The judgment in this chapter is not world-wide, but localized. Jesus is talking about a judgment that happens in Judea. “Flee to the mountains”: It cannot be emphasized enough that the “sign” in this chapter is a sign, which will signal the need to flee from Jerusalem. Obviously, this section is not talking about the Second Coming of Christ, for a command directed to Christians to flee when Jesus comes again would be both impossible and unnatural (Philippians 3:20-21; 1 Thessalonians 4:13-18). 13:15 “And let him who is on the housetop not go down, or enter in, to get anything out of his house”: Most Jewish homes had stairs, which led from the flat housetop (which was used as additional living space), down to the street level. But this statement doesn’t have any relevance in our culture and would be meaningless if this context were talking about the Second Coming. For what difference does it make if am I on the housetop or not when Jesus comes again? 13:16 “And let him who is in the field not turn back to get his cloak”: All consideration for comfort must be abandoned. But why would one want to get their belongings or an overcoat, if this is talking about the Second Coming? 13:17 “But woe to those who are with child and to those who nurse babes in those days”: Being pregnant or having small children would prevent a woman or
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family from distancing themselves quickly from Jerusalem. Traveling would be very difficult under such circumstances. 13:18 “But pray that it may not happen in the winter”: In winter during the rainy season, roads could be difficult or impassable, especially leading from Jerusalem. Food by the wayside would be scarce, daylight would be limited, and traveling and sleeping in the open country in winter would be miserable. 13:19 “For those days”: This section is connected to the fleeing just mentioned, therefore, it is not describing a tribulation right before the Second Coming. “Will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never shall”: Various people have wondered how the destruction of Jerusalem could have been worse than other terrible things, like the Jewish holocaust of the Second World War. Now the destruction was terrible. In view of what the inhabitants of Jerusalem suffered in A.D. 70, this expression isn’t too strong. Before the Romans entered the city, the people on the inside had been fighting among themselves. Famine gripped the city, and the Romans tortured and crucified 500 Jews on a daily basis. Josephus estimates that 1,100,000 people died in Jerusalem alone and another 97,000 were sold into slavery. He then writes, “I shall therefore speak my mind here at once briefly…that neither did any other city ever suffer such miseries, nor did any age ever breed a generation more fruitful in wickedness than this was, from the beginning of the world”. 13:19 “And never shall”: This seems to suggest that the world continues on after this event. I believe that the context of Matthew’s account supplies how this destruction was worse than any other. It was the magnitude of the guilt involved. Jesus would say that all the righteous blood shed on the earth from the beginning would fall on this generation (Matthew 23:35). Remember, this was the city that rejected and crucified the Son of God! 13:20 “And unless 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”: The Jewish nation at this time actually would deserve even greater punishment, yet God intentionally will bring the war to an end so that Christians will not be 9
swept up into the judgment. If the siege of Jerusalem had lasted for years, the war with Rome would have spread throughout Palestine and even the Christians would have suffered many deaths. Yet due to Jewish inexperience, neglected preparations, and a lot of fighting among themselves, the city fell within a short period of time. 13:21 “And then if anyone says to you, ‘Behold, here is the Christ’; or, ‘Behold, He is there’; do not believe him;”: This would happen during the same period of time. During such desperate times, false Messiah’s would arise. Clearly this is a localized and earthly event in this chapter, for when Jesus actually comes again— there will not be any doubt (1 Thess. 4:16ff). Josephus records various false prophets existing in Jerusalem during this time. In fact, the leaders of various factions within the city enlisted the services of false prophets to keep the people from deserting to the Romans. The false prophets told the people that God would deliver them. 13:22 “For false Christs and false prophets will arise, and will show signs and wonders, in order, if possible, to lead the elect astray”: Observe the text. Since Jesus calls such individuals “false” prophets and “false” Messiah’s it is clear that whatever “signs” or “wonders” they are claiming to work are equally false. Compare to Simon the magician in Acts 8 or 2 Thessalonians 2:10-12. 13:23 “But take heed; behold, I have told you everything in advance”: Therefore, Christians can be both prepared for this event and escape the disaster. Once again, this is a “coming” that is localized, that brings judgment upon Jerusalem and Judea, and from which Christians are told to flee.
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