Mark 13 is paradoxically a passage many find difficult and challenging—but one of our favourites to talk about! Popular reading takes it to be about the end of the world and Jesus’ return—but there are clear indications in the text that this is not the case.
When it is read in the context of the whole passage, and the shape of Mark’s gospel—and, critically, in the light of the OT—it becomes clear that this is an example of Jesus’ pastoral genius. He is reassuring his disciples that, despite the catastrophic events around them, his disciples are not to lose heart, since the end is not yet. It is a message for then and for now.
Come and join Ian and James as they explore these questions!
Full written commentary behind the discussion can be found in the next article on this blog.
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You can buy Ian’s Grove booklet on the end of the world language here.
Many thanks – great to go to challenging passages!.
But I’m afraid you add complexity where you don’t need to – by not accepting the simple sequencing Jesus presents – 2 qs (4, cf Mt 24 , as you note), but then the clear ref to Daniel 9 and Daniel’s missing (70th) week.
Of course the ‘end’ has not yet come (v7) – both Daniel and Revelation are clear – that human history is still taking place at this point (and to that extent, it is true, as you say, that as Christians we need not be fearful of such events).
So Mk 13 is about the tribulation – a period of 7 years preceding Christ’s return to the earth in great glory (Rev 19 11-16) and followed by the [1000 year] period of Christ’s earthly reign in the Millenium (Rev 20 1-7).
Your reference to the ‘generational’ issue in v 30 seems convoluted! – if ‘until all these things have happened’ include ‘[men] seeing the Son of Man coming in clouds with great power and glory’ v30 then your interpretation seems implausible. However, if you just take Scripture at face value, it is clear from Rev 19 11-16 that Christ will indeed return to this earth in power and great glory, and that that will happen at the end of the period of tribulation starting in v 14 and finishing with His return to earth as King.
Christians will not see the tribulation (I believe; 1 Th 5 – ‘God did not appoint us to suffer wrath’… written in the context of Paul explaining the day of the Lord (1 Th 5 2) – a time of trouble/judgement/ loss (1 Th 5 3) ). Of course it is true that ‘In this world you will have trouble…’ – Jesus promised that (Jn 16 33), and we see it now and in every generation. But that ‘trouble’ is not the same as the Trouble (period of Tribulation) to come. Instead, accepting Pauls teaching in 1 Th 4 13-18, all true members of ‘the Church’ – of all ages and times – will be caught up to meet the Lord Jesus ‘in the air’ (cf Acts 1 9-11) prior to that event of human history.
So, we share Christian hope and none can lay claim to full insight in these challenging passages. But we look forward to the Day of Christ’s return and exaltation. Amen! Come Lord Jesus.
Verses 10 about the gospel first being preached to all peoples and verses 24-5 about great sgns in the heavens never yet seen make clear that at least some of this passage is about the end. So I don’t hold the view that none of it is, although it is not easy to say what was fulfilled in AD70 and what wasn’t.
Could “this generation” refer generally to the seed of satan? I.e. all those symbolically in the line of Cain.
no
Hi James/Ian
One question – you mentioned the technical term ‘parousia’ being used in 1 Thessalonians by Paul to refer to Jesus’ coming/return to earth, and that that is the term we should look out for to know whether or not ‘coming’ is actually referring to Jesus’ return. However Paul also uses it in 2 Thessalonians 2, where he appears to connect it directly with Jesus destroying the ‘man of lawlessness’ who was setting himself up to be God. To be consistent, a natural reading of the text is that this man would be revealed and sets himself up as God (whatever that actually means) but Jesus’ return would destroy him.
But I dont think you believe this passage refers to the end of the world and Jesus’ return – correct me if Im wrong? Some believe the man of lawlessness was in fact referring to Nero, who at the time of writing in AD51/52 was being ‘restrained’ by Emperor Claudius and then a couple of years later became Emperor following Claudius’ death. To me that makes sense, but it doesnt then fit with Paul’s assertion that he would be destroyed by Jesus’ return, as that clearly didnt happen.
Some think this must refer to a future time, as the parousia hasnt happened yet, and therefore the man of lawlessness is an anti-Christ figure who will be destroyed by Jesus at his return (not completely different from the Omen films!). Others think Paul was right to predict him appearing but got it wrong in asserting Jesus’ parousia would destroy him (this would fit with Paul’s mindset as some would argue of believing Jesus’ return was expected within Paul’s own life time, as evidenced in his early letters such as Thessalonians).
I would appreciate it if you could provide your understanding of this passage in 2 Thessalonians, and how it fits with your understanding of the use of the word ‘parousia’.
Thanks
Peter
I’m not James/Ian, so apologies!… But see above.
I believe it’s v important to read the actual text; so in 1 Thess 4, Paul is v specific when he says he is referring (v17) to Christ’s return to the air – not to the earth. (Incidentally, I believe that equates to John’s vision in Rev 4 v 1-2 which precedes the description in Rev 4 v 3 – 19 v 10 of the period of Daniel’s (missing 70th week) ). And this is directly what the angels said in Acts 1 11 when the promise was that Jesus would come back ‘in the same way you have seen him go (in v9)’ (v10).
Similarly, Paul, writing to Christians in Corinth (not to ‘everyone’) in 1 Cor 15 51-53 talks of that same event – the enclothing of Christian believers with a body suitable for eternity … ‘we will not all sleep but we will all be changed, in a moment, in the twinkiling of the eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishible, and we will be changed 1 Cor 15 52-53)’
Christ’s return to earth as King is described in Rev 19 11-15 – His Word (Rev 20 v 15) is the sharp sword that will strike down the Man of lawlessness (2 Thess 2 8), that man of lawlessness having become preeminent on earth in the 3.5 year period of the tribulation (why ‘3.5’ is described in Daniel)
So, in my view ( I describe this as a ‘useful skeleton’ to understand Scripture) is (in sequence):
Cross of Christ
Now (Day of Grace)
Christ’s return to the air (1 Thess 4, see above) – the next great event of human history
7 year period encompassing tribulation and ending with..
Christ’s return to earth (Rev 19)
Millenial reign of Christ (1000 years, Rev 20 v 3 – 6)
Final judgement of unbelieving dead Rev 20 v 7, Rev 20 v 11-13)
Eternal state – new heavens and earth, new Jerusalem (Rev 21 v 1 – 22 v 5)
So … ‘simple’ (!!! 🙂 )
But we add complication by not accepting Revelation as a time-sequenced book full of impossible images
…. in my view
Incidentally, Prof John Lennox’s commentary on Daniel may be a useful read
‘Against the flow’ Monarch ISBN 9780857216212