A Brief of the Olivet Discourse – Mark 13.1-23
“See that no one leads you astray. Many will come in my name, saying, ‘I am he!’ and they will lead many astray. And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains. But be on your guard …”
“See that no one leads you astray. Many will come in my name, saying, ‘I am he!’ and they will lead many astray. And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains. But be on your guard …”
After a series of encounters with the Temple leadership, Jesus warned his disciples to beware of the pretentiousness of the scribes whose self-absorption led to all sorts of abuses. Indeed, they must be on guard against every deception and temptation because their faith would soon be tested by horrific events. The Olivet discourse (Mark 13) serves as a bridge between the public ministry of Jesus and a final confrontation with the religious leaders who will plot to kill him (Mark 14.1). This extended teaching of Jesus (the longest in Mark’s Gospel) was prompted by a disciple’s comment about the extraordinary architecture of the Herodian temple: “Look, Teacher, what wonderful stones and what wonderful buildings!”While the initial post-exilic rebuilding of Solomon’s temple fell far short of its original splendor, King Herod’s effort to restore the Temple and expand its courtyards was monumental in scope. The courtyard itself measured four hundred by five hundred yards. “To accomplish this a huge platform had to be erected to compensate for the sharp falling off of the land to the southeast. An enormous retaining wall was built to hold the platform in place. The massive stones used in the construction of this wall may still be seen today, since part of the wall escaped the destruction of A.D. 70. At the southeast corner the temple platform towered two hundred feet above the Kidron Valley” (Walter Wessel, Zondervan Reference SoftwareMark 13.1).
The final provocation was the driving of the money changers from the temple. Such an act might have been viewed as a judgment upon the irreligious activity of the Jewish leaders (Luke 19.45). Such boldness would have enjoyed popular consent among many people, even among some of the Pharisees who objected to the money changing policies of the Sanhedrin (composed primarily of Sadducean priests). However, the Temple cleansing clearly carried a deeper meaning. The post-resurrection Gospel writers, as illustrated by Mark, who sandwiched the Temple incident within the fig tree (an Old Testament symbol of Israel) pericope, recognized that Jesus was acting out the coming judgment on unresponsive Israel. In addition to these three things, there were a series of confrontations with the various elements of the polarized Jewish leadership. [parable of the tenants, parable of the wedding feast, paying taxes to Caesar, questions about the resurrection, the great commandment, whose Son is the Christ? followed in Matthew by the denunciation of the Pharisees & Scribes cf. Matthew 21-23] These confrontations were not necessary as provocations to further alienate Jesus from His enemies - they were already sufficiently antagonized. However, they were necessary to clarify the reasons for his death.
Jesus would soon be leaving his disciples and his final words of instruction focused on preparing them for the tumultuous times that lay ahead. The pastoral encouragements to be watchful of danger and to remain faithful to the gospel, would have been particularly heartening to the church in Rome with whom Mark was associated. Keep in mind that as Mark’s Gospel was “going to press,” the Roman church was, or soon would be, the hated object of Nero’s persecutions. Jesus warned the church not to be misled by the apocalyptic events that were beginning to take place, See that no one leads you astray. Many will come in my name (Mark 13.5); When you hear of wars and rumors of wars,do not be alarmed. This must take place but the end is not yet.Although the apocalyptic warning of this discourse is alarming, it is not Jesus’ main point. “The discourse is actually structured and sustained by the nineteen imperatives found in verses 5-37. This observation indicates that the primary function of Ch. 13 is not to disclose esoteric information but to promote faith and obedience in a time of distress and upheaval” (William Lane, NICNT, p. 446). The things about which Jesus is speaking (these things, v. 29, include the events of vv. 5-23) are preliminary events that must precede the Parousia. “Since the preliminary events do not rigidly fix the date of the Parousia, vigilance rather than calculation is required of the disciples and of the Church” (Lane, p. 448).
Imperative Examples:
V5 see that no one leads you astray
V7 … do not be alarmed
V9 Be on your guard … bear witness before them
V11 do not be anxious beforehand about what you are to say … say whatever is given to you in that hour…
discerning the signs (Mark 13.1-8)
If ever a building was built to last, Herod’s reconstruction of the Temple was such a monument. Yet the massive foundation stones of the Western Wall (a retaining wall for the Temple Mount) is all that remains. The disciples, as was everyone else who saw the temple, were in awe of this architectural wonder. Its beauty and magnificence had few rivals in the ancient world. Jesus’ response is quick: he tells the disciples, that the Temple they admire will be so completely demolished that an uninformed visitor to Jerusalem would have no way of knowing that it ever existed.Prior to Judah’s exile into Babylon, Jeremiah had foretold God’s judgment on it because of her infidelities (Jeremiah 7.11-15). When Nebuchadnezzar invaded Jerusalem and destroyed the Temple it was rightly understood as God’s punishment. A similar conclusion may be drawn from Jesus’ prophecy. However, with the advent of the Kingdom of God there will no longer be any need for the Temple to be rebuilt (cp. And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.Revelation 21.22).Moreover, the disciples need to be careful not to misinterpret this eventas the precursor to the imminent return of Jesus. Rather, they are to be vigilant and persevering in the coming days when these catastrophic events precipitate stress and unrest among believers.
"Jesus warned that it was also possible to misinterpret the significance of contemporary events such as war or natural disasters. When the disciples hear of armed conflict or the threat of war, they are not to be disconcerted or diverted from their task. These developments fall within the sovereign purpose of God, who controls the historical destinies of the nations. These things musthappen, but they do not signify the end, or even that the end is near. Anxiety excited by war is a common theme in the Old Testament (e.g., Isa. 13:6 ff.; 17:14; Jer. 4:17 ff.; 6:29 ff.; Joel 2:1 ff.; Nah. 2:11). The Bible frequently depicts war as a time of divine visitation (e.g., Isa. 14:30; 19:2). It would have been natural for the disciples to have seen in the outbreak of conflict in the land or in the disturbances of A.D. 62-66, when rumors of revolt were common, a sign that the end was imminent. Wars, in themselves, however, do not indicate that the consummation is at hand." (Lane, p. 458)
The day was coming when the disciples, for the sake of the gospel, would be brought before the religious tribunals and civil authorities. For nothing more than preaching the gospel, they would be publicly flogged, imprisoned and even martyred.Nevertheless, God purposed all these things to advance the gospel. Jesus assured his disciples that all these distressing things are a part of God’s plan to propagate the gospel, which must be proclaimed to all nations prior to the parousia.
"The proclamation of the gospel to all men is an absolute priority in the divine plan of salvation, and as such is an integral element in God’s eschatological purpose. This word of Jesus provided assurance that the Kingdom of God cannot be impeded by any local persecution in the Palestine or there elsewhere. Despite all opposition, the gospel mustbe preached throughout the world." (Lane, p. 462)
The testing of the believer’s faith may be severe and Jesus warns that not everyone will stand the test. However, the one who remains faithful to the end of his life will be saved. This is not to be misconstrued as a salvation based on works, but is merely an observation that true faith does not waver.
ABOMINATION OF DESOLATION (Mark 13.14-23)
The reference to the abomination of desolation (cp. Daniel 9.27; 11.31; 12.11) is somewhat enigmatic, but whatever it may be, it signifies that the destruction of the Temple is close at hand. Because the Temple is being defiled, the true people of God will abandon it. One may be inclined to interpret this text considering the desecration of Antiochus ivEpiphanes in 168 B.C. who sacrificed a pig to a statue of Zeus that he set up in the Temple. However, it is more likely that Mark has something more immediate in mind and is warning the church of an impending event.The command to flee suggests that Jesus was not talking about the end of history (the Parousia), when any attempt to escape will be useless (cp. Revelation 6.16-17). It is possible that the militaristic Zealots were themselves the means by which the Temple would be desecrated.Josephus records that in November of 66 A.D. the Zealots defeated Rome’s Twelfth Legion. Such a victory was sure to be short lived, as Rome would never allow a local insurrection to go unchallenged. Many perceptive Jews, knowing that Rome’s fury would not discriminate between their various communities, made a timely escape from Jerusalem while they had the opportunity.
"During this period the Zealots moved into and occupied the Temple area (War IV, iii. 7), allowed persons who had committed crimes to roam about freely in the Holy of Holies (WarIV, iii. 10), and perpetrated murder within the Temple itself (WarIV, v. 4). These acts of sacrilege were climaxed in the winter of 67-68 by the farcical investiture of the clown Phanni as high priest (War IV, iii. 6-8). It was in response to this specific action that the retired high priest Ananus, with tears, lamented:“ It would have been far better for me to have died before I had seen the house of God laden with such abominations and its unapproachable and hallowed places crowded with the feet of murderers” (War IV, ii. 10). Jewish Christians who had met in the porches of the Temple from the earliest days would have found this spectacle no less offensive. It seems probable that they recognized in Phanni “the appalling sacrilege usurping a position which is not his,” consigning the Temple to destruction. In response to Jesus’ warning they fled to Pella." (Lane, p. 469)
The catastrophe that was about to take place was without precedent and demands immediate action. However, it was not to be the end of all things, though some would think so, and claim that the Christ has returned (e.g., 2 Thessalonians 2.1-3). Jesus cautions them to be on their guard against these things (cp. 13.4, 23).
THE SON OF MAN RETURNS (Mark 13.24-37)
It is unclear what in those days means in terms of chronology, but it is clear that Jesus is using Old Testament eschatological language to speak about the end of all things (cp. Jeremiah 3.16; 31.29; 33.15f; Joel 2.28; Zechariah 8.23). Precisely when this event will take place he does not indicate. He only warns that all the things mentioned in verses 5-23 must take place first.Then at the appointed time (Mark 13.32) the Son of Man will come in the clouds with great power and glory and his angels will gather his elect from the ends of the earth to the ends of heaven (cp. Deuteronomy 30.4; Isaiah 11.12; Jeremiah 23.3; Ezekiel 20.34). Jesus, not the Temple, will be the locus of God’s people (cf. Revelation 21.22).In verses 28-31 Jesus returns to the disciples’ original question, when will these things happen?They will happen when you see these things taking place. This section has been the subject of much debate and speculation through the years. William Lane presents a concise and reasonable explanation of these verses.
In response to the disciples’ question when “these things” will take place and the request for some indication that “all these things” are about to be accomplished, Jesus spoke of the complex of events which find their culmination in the devastation of Judea and the demolition of the Temple. He concluded his remarks with the admonition, “Take care, I have told you beforehand all things” (verse 23). The vocabulary of verse 23 underscores the correspondence between the question of verse 4 and the response given in verses 5-23. In verses 29-30 this terminology reappears: “when you see these thingshappening … and this generation shall not pass away until all these things occur.” The italicized words demand that these statements be considered in relationship to verses 4 and 23. They cannot refer to the celestial upheavals described in verses 24-25 which are inseparable from the praise (verse 26) and the gathering of the elect (verse 27). These events represent the end and cannot constitute a preliminary sign of something else (Lane, p. 478).
So, before the generation who heard Jesus dies, the great Herodian Temple will lie in ruins and some of the disciples will witness its destruction. Given all these things, that is, the near destruction of Jerusalem and the (perhaps distant) coming Day of the Lord, believers ought to be vigilant - keeping guard over the gospel that has been entrusted to them.No one knows the day or the hour of Christ’s return. The day of judgment will arrive without warning, so Christians would be wise to be about the work of the kingdom and not attempting to calculate the day and hour of Jesus’ return.
The final provocation was the driving of the money changers from the temple. Such an act might have been viewed as a judgment upon the irreligious activity of the Jewish leaders (Luke 19.45). Such boldness would have enjoyed popular consent among many people, even among some of the Pharisees who objected to the money changing policies of the Sanhedrin (composed primarily of Sadducean priests). However, the Temple cleansing clearly carried a deeper meaning. The post-resurrection Gospel writers, as illustrated by Mark, who sandwiched the Temple incident within the fig tree (an Old Testament symbol of Israel) pericope, recognized that Jesus was acting out the coming judgment on unresponsive Israel. In addition to these three things, there were a series of confrontations with the various elements of the polarized Jewish leadership. [parable of the tenants, parable of the wedding feast, paying taxes to Caesar, questions about the resurrection, the great commandment, whose Son is the Christ? followed in Matthew by the denunciation of the Pharisees & Scribes cf. Matthew 21-23] These confrontations were not necessary as provocations to further alienate Jesus from His enemies - they were already sufficiently antagonized. However, they were necessary to clarify the reasons for his death.
Jesus would soon be leaving his disciples and his final words of instruction focused on preparing them for the tumultuous times that lay ahead. The pastoral encouragements to be watchful of danger and to remain faithful to the gospel, would have been particularly heartening to the church in Rome with whom Mark was associated. Keep in mind that as Mark’s Gospel was “going to press,” the Roman church was, or soon would be, the hated object of Nero’s persecutions. Jesus warned the church not to be misled by the apocalyptic events that were beginning to take place, See that no one leads you astray. Many will come in my name (Mark 13.5); When you hear of wars and rumors of wars,do not be alarmed. This must take place but the end is not yet.Although the apocalyptic warning of this discourse is alarming, it is not Jesus’ main point. “The discourse is actually structured and sustained by the nineteen imperatives found in verses 5-37. This observation indicates that the primary function of Ch. 13 is not to disclose esoteric information but to promote faith and obedience in a time of distress and upheaval” (William Lane, NICNT, p. 446). The things about which Jesus is speaking (these things, v. 29, include the events of vv. 5-23) are preliminary events that must precede the Parousia. “Since the preliminary events do not rigidly fix the date of the Parousia, vigilance rather than calculation is required of the disciples and of the Church” (Lane, p. 448).
Imperative Examples:
V5 see that no one leads you astray
V7 … do not be alarmed
V9 Be on your guard … bear witness before them
V11 do not be anxious beforehand about what you are to say … say whatever is given to you in that hour…
discerning the signs (Mark 13.1-8)
If ever a building was built to last, Herod’s reconstruction of the Temple was such a monument. Yet the massive foundation stones of the Western Wall (a retaining wall for the Temple Mount) is all that remains. The disciples, as was everyone else who saw the temple, were in awe of this architectural wonder. Its beauty and magnificence had few rivals in the ancient world. Jesus’ response is quick: he tells the disciples, that the Temple they admire will be so completely demolished that an uninformed visitor to Jerusalem would have no way of knowing that it ever existed.Prior to Judah’s exile into Babylon, Jeremiah had foretold God’s judgment on it because of her infidelities (Jeremiah 7.11-15). When Nebuchadnezzar invaded Jerusalem and destroyed the Temple it was rightly understood as God’s punishment. A similar conclusion may be drawn from Jesus’ prophecy. However, with the advent of the Kingdom of God there will no longer be any need for the Temple to be rebuilt (cp. And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb.Revelation 21.22).Moreover, the disciples need to be careful not to misinterpret this eventas the precursor to the imminent return of Jesus. Rather, they are to be vigilant and persevering in the coming days when these catastrophic events precipitate stress and unrest among believers.
"Jesus warned that it was also possible to misinterpret the significance of contemporary events such as war or natural disasters. When the disciples hear of armed conflict or the threat of war, they are not to be disconcerted or diverted from their task. These developments fall within the sovereign purpose of God, who controls the historical destinies of the nations. These things musthappen, but they do not signify the end, or even that the end is near. Anxiety excited by war is a common theme in the Old Testament (e.g., Isa. 13:6 ff.; 17:14; Jer. 4:17 ff.; 6:29 ff.; Joel 2:1 ff.; Nah. 2:11). The Bible frequently depicts war as a time of divine visitation (e.g., Isa. 14:30; 19:2). It would have been natural for the disciples to have seen in the outbreak of conflict in the land or in the disturbances of A.D. 62-66, when rumors of revolt were common, a sign that the end was imminent. Wars, in themselves, however, do not indicate that the consummation is at hand." (Lane, p. 458)
The day was coming when the disciples, for the sake of the gospel, would be brought before the religious tribunals and civil authorities. For nothing more than preaching the gospel, they would be publicly flogged, imprisoned and even martyred.Nevertheless, God purposed all these things to advance the gospel. Jesus assured his disciples that all these distressing things are a part of God’s plan to propagate the gospel, which must be proclaimed to all nations prior to the parousia.
"The proclamation of the gospel to all men is an absolute priority in the divine plan of salvation, and as such is an integral element in God’s eschatological purpose. This word of Jesus provided assurance that the Kingdom of God cannot be impeded by any local persecution in the Palestine or there elsewhere. Despite all opposition, the gospel mustbe preached throughout the world." (Lane, p. 462)
The testing of the believer’s faith may be severe and Jesus warns that not everyone will stand the test. However, the one who remains faithful to the end of his life will be saved. This is not to be misconstrued as a salvation based on works, but is merely an observation that true faith does not waver.
ABOMINATION OF DESOLATION (Mark 13.14-23)
The reference to the abomination of desolation (cp. Daniel 9.27; 11.31; 12.11) is somewhat enigmatic, but whatever it may be, it signifies that the destruction of the Temple is close at hand. Because the Temple is being defiled, the true people of God will abandon it. One may be inclined to interpret this text considering the desecration of Antiochus ivEpiphanes in 168 B.C. who sacrificed a pig to a statue of Zeus that he set up in the Temple. However, it is more likely that Mark has something more immediate in mind and is warning the church of an impending event.The command to flee suggests that Jesus was not talking about the end of history (the Parousia), when any attempt to escape will be useless (cp. Revelation 6.16-17). It is possible that the militaristic Zealots were themselves the means by which the Temple would be desecrated.Josephus records that in November of 66 A.D. the Zealots defeated Rome’s Twelfth Legion. Such a victory was sure to be short lived, as Rome would never allow a local insurrection to go unchallenged. Many perceptive Jews, knowing that Rome’s fury would not discriminate between their various communities, made a timely escape from Jerusalem while they had the opportunity.
"During this period the Zealots moved into and occupied the Temple area (War IV, iii. 7), allowed persons who had committed crimes to roam about freely in the Holy of Holies (WarIV, iii. 10), and perpetrated murder within the Temple itself (WarIV, v. 4). These acts of sacrilege were climaxed in the winter of 67-68 by the farcical investiture of the clown Phanni as high priest (War IV, iii. 6-8). It was in response to this specific action that the retired high priest Ananus, with tears, lamented:“ It would have been far better for me to have died before I had seen the house of God laden with such abominations and its unapproachable and hallowed places crowded with the feet of murderers” (War IV, ii. 10). Jewish Christians who had met in the porches of the Temple from the earliest days would have found this spectacle no less offensive. It seems probable that they recognized in Phanni “the appalling sacrilege usurping a position which is not his,” consigning the Temple to destruction. In response to Jesus’ warning they fled to Pella." (Lane, p. 469)
The catastrophe that was about to take place was without precedent and demands immediate action. However, it was not to be the end of all things, though some would think so, and claim that the Christ has returned (e.g., 2 Thessalonians 2.1-3). Jesus cautions them to be on their guard against these things (cp. 13.4, 23).
THE SON OF MAN RETURNS (Mark 13.24-37)
It is unclear what in those days means in terms of chronology, but it is clear that Jesus is using Old Testament eschatological language to speak about the end of all things (cp. Jeremiah 3.16; 31.29; 33.15f; Joel 2.28; Zechariah 8.23). Precisely when this event will take place he does not indicate. He only warns that all the things mentioned in verses 5-23 must take place first.Then at the appointed time (Mark 13.32) the Son of Man will come in the clouds with great power and glory and his angels will gather his elect from the ends of the earth to the ends of heaven (cp. Deuteronomy 30.4; Isaiah 11.12; Jeremiah 23.3; Ezekiel 20.34). Jesus, not the Temple, will be the locus of God’s people (cf. Revelation 21.22).In verses 28-31 Jesus returns to the disciples’ original question, when will these things happen?They will happen when you see these things taking place. This section has been the subject of much debate and speculation through the years. William Lane presents a concise and reasonable explanation of these verses.
In response to the disciples’ question when “these things” will take place and the request for some indication that “all these things” are about to be accomplished, Jesus spoke of the complex of events which find their culmination in the devastation of Judea and the demolition of the Temple. He concluded his remarks with the admonition, “Take care, I have told you beforehand all things” (verse 23). The vocabulary of verse 23 underscores the correspondence between the question of verse 4 and the response given in verses 5-23. In verses 29-30 this terminology reappears: “when you see these thingshappening … and this generation shall not pass away until all these things occur.” The italicized words demand that these statements be considered in relationship to verses 4 and 23. They cannot refer to the celestial upheavals described in verses 24-25 which are inseparable from the praise (verse 26) and the gathering of the elect (verse 27). These events represent the end and cannot constitute a preliminary sign of something else (Lane, p. 478).
So, before the generation who heard Jesus dies, the great Herodian Temple will lie in ruins and some of the disciples will witness its destruction. Given all these things, that is, the near destruction of Jerusalem and the (perhaps distant) coming Day of the Lord, believers ought to be vigilant - keeping guard over the gospel that has been entrusted to them.No one knows the day or the hour of Christ’s return. The day of judgment will arrive without warning, so Christians would be wise to be about the work of the kingdom and not attempting to calculate the day and hour of Jesus’ return.