Mark 13

The Fall of Jerusalem

The teachings of Jesus recorded in this section are commonly misapplied by people looking for signs of the end of the world. They want an advanced warning. They don't enjoy having secrets kept from them. Many people believe that Jesus told us when he would return, and the signs of that return are recorded in this section.

Physical Jerusalem Will be Destroyed (Mark 13:1-4)

As Jesus was leaving the Temple, his disciples pointed out the marvelous architecture and construction of the Temple and the buildings around it. The Temple had recently been completely rebuilt by Herod the Great. Even though Herod died shortly after Jesus was born, the reconstruction continued until thirty years after Jesus’ death. Herod the Great might have been paranoid and crazy, but he is recognized as an accomplished architect. The area was filled with gifts decorating the various courts.

The Court of the Priests formed a 280 by 205-foot rectangle. The sanctuary was reached by climbing twelve steps to a porch 150 feet high and 150 feet across. A 30-foot wide doorway led into a vestibule. The doorway was flanked by two square pillars of ten stacked stones, each 6 feet on a side. On top of these pillars, 105 feet up, rested five oak beams forming a trellis. On this trellis stretched a golden vine and clusters of grapes that were the height of a man.  Above the vines was a giant golden Roman eagle, much to most Jews’ displeasure. The doors to the Holy Place were made of carved wood overlaid with gold.

Five steps down from the Court of the Priests was the Court of Israel, which wrapped around the Court of the Priests on three sides. A gallery 15 feet wide and supported by beautiful marble columns went around this court. East of this court, opposite the Temple, rose a stunning gateway called the Gate of Nicanor. It was 75 feet high and 60 feet wide and contained gates of carved Corinthian brass covered with plates of gold and silver. The gates were so heavy that twenty men were needed to move them.

From the Gate of Nicanor, a semicircular stairway of fifteen steps led down to the Women's Court. A gallery on three sides surrounded this court. Benches were distributed around this court for sitting. This is where Jesus did much of his teaching. According to Josephus, some white limestones forming the Temple were nearly seventy feet long, twelve feet in height, and eighteen feet in breadth.

Perhaps this will give an idea of how shocking Jesus’ statement was to the disciples. He declared that not one stone would be left stacked on each other. It bothered the disciples. When they got to the Mount of Olives and Jesus sat down, Peter, Andrew, James, and John came to Jesus and asked questions: 1) When will this happen? 2) What will be the sign when all these things will be fulfilled?

As we read through the gospels, we are struck by the fact that Jesus often answers the actual question asked rather than the question the person thought he was asking. His answer to his disciples' questions is no different. To the disciples, the questions dealt with the same event, but Jesus' answer shows he has two events in mind.

Warnings Against False Signs (Mark 13:5-8)

The times leading up to the destruction of Jerusalem would be unusual. There would be an increase in wars, famines, and earthquakes. The danger is that people would arise claiming to be the Christ and using these events as “proof” that they are telling the truth. They will claim the time for the destruction is closer than it really is and thereby mislead people. Jesus did not want his disciples persuaded by such false prophets. The Jews longed so intensely for a Messiah to deliver them from the Romans that they were ripe pickings for false prophets. But none of these signs could tell anyone anything; they would only be the beginnings of sorrow.

Oddly, even today, individuals and groups point to earthquakes, hurricanes, and wars to say that Jesus’ return is close as if these events prove their claim for a particular date is true. Earthquakes, hurricanes, wars, and droughts always happen. They are not evidence that anything, in particular, is coming.

Preliminary Events (Mark 13:9-13)

Jesus then lists specific events that would precede the destruction of Jerusalem. The disciples would be persecuted. Such as we see in Acts. Initially, the persecution came from the Jews (Acts 8:1). Some chased early Christian teachers from town to town, stirring anger against them (Acts 13:50; 14:1-6, 19; 17:5). Eventually, this persecution spilled over to the Gentiles. It became easy to blame Christians for problems (I Corinthians 7:26). Tacitus, a Roman historian, called Christians "a class of men hated on account of their crimes" [Annals, 15.44]. A famous example was Nero blaming the burning of the poor district in Rome on the Christians. Many believe Nero was behind the burning to remove the slums and make way for some building projects.

While they were being put on trial, Jesus assures his disciples that they need not fear what they should say, the Holy Spirit would be with them and instruct them. Rather than dreading the trials, they should see them as opportunities to teach the gospel further. Families would turn against each other, betraying family members to the persecutors.

It was during this time that most of the apostles were killed.

A more specific sign to watch would tell the disciples that Jerusalem's destruction would be soon. Before Jerusalem was destroyed, the gospel would be preached to the whole world. Paul stated this was accomplished (Romans 10:18; 16:25-26; Colossians 1:6, 23).

Only the ones who endure, despite the opposition, will be saved. This is true in the immediate context of being saved from the destruction of Jerusalem. Only those who remain faithful would continue to watch for the signs Jesus gave and act upon them when they see them. But Jesus’ statement is also true in a much broader sense. Only those who remain faithful to the end of their lives will be saved (Revelation 2:10; Hebrews 3:6, 14; 10:39; Romans 2:7).

Signs that It Is Close (Mark 13:14-23)

Just before the destruction, the "abomination of desolation," which Daniel prophesied, would take place (Daniel 11:31). In Luke's account of these same matters, Jesus said that the Roman army would surround Jerusalem just before the desolation (Luke 21:20). Josephus speaks of a tyrant, named Simon, who slew the priests "as they were about their sacred duties ... many persons, who came thither with great zeal from the ends of the earth, to offer sacrifices at this celebrated place ... fell down before their own sacrifices themselves, and sprinkled that altar ... with their own blood; till the dead bodies of strangers were mingled together with those of their own country, and those of profane persons with those of the priests, and the blood of all sorts of dead carcasses stood in lakes in the holy courts themselves." This happened just before Titus marched on Jerusalem.

We also see that it is a local destruction. Those in Judea are to flee to the mountains. Thus, the danger is focused in this one place.

These signs would give those who paid heed to them enough warning to avoid the destruction. Jesus urged his followers to flee Jerusalem quickly when they saw the signs. They were not to delay even going home to get things from their homes. The need to flee would be particularly hard on those who are pregnant or traveling with nursing children, as this would slow them down. He urged them to pray that the time would not come when their flight would be hindered, such as during the winter. Jesus also warned them not to delay because of misleading statements by people falsely calling themselves the Christ. Many people will ignore Jesus' warnings because of these people. However, Christians have a warning. According to traditional history, Christians heeded their Master, and not one Christian perished in the destruction of Jerusalem.

In this passage, the urging to flee from the destruction is the clearest indication that Jesus is not discussing the end of the world. When the world ends, there will be no place to flee (II Peter 3:10). People cannot do anything to save themselves from that destruction. Nor will it matter if a woman is pregnant or nursing on the Judgment Day.

The warning is not to be ignored because the magnitude of the destruction will be greater than any seen in the world. Concerning this destruction, Josephus wrote, "No other city ever suffered miseries, nor did any age, from the beginning of the world, ever breed a generation more fruitful in wickedness than this was." He also wrote, "If the miseries of all mankind from the creation were compared with those which the Jews then suffered, they would appear inferior."

Josephus “has given the following account of one part of the massacre when the city was taken: "And now rushing into the city, they slew whomsoever they found, without distinction, and burnt the houses and all the people who had fled into them. And when they entered for the sake of plunder, they found whole families of dead persons, and houses full of carcasses destroyed by famine; then they came out with their hands empty. And though they thus pitied the dead, they had not the same emotion for the living, but killed all they met, whereby they filled the lanes with dead bodies. The whole city ran with blood, insomuch that many things which were burning were extinguished by the blood." Jewish Wars, book vi. chap. 8, paragraph 5; chap. 9, paragraph 2, 3. He adds, that in the siege of Jerusalem, not fewer than eleven hundred thousand perished (Jewish Wars, book vi., chap. 9, paragraph 3)--a number almost as great as are in the whole city of London. In the adjacent provinces no fewer than two hundred and fifty thousand are reckoned to have been slain; making in all whose deaths were ascertained, the almost incredible number of one million three hundred and fifty thousand, who were put to death. These were not indeed all slain with the sword. Many were crucified. "Many hundreds," says he, (Jewish Wars, book vi. Chap. xi Chap. xi. paragraph 1) "were first whipped, then tormented with various kinds of tortures, and finally crucified: the Roman soldiers nailing them (out of the wrath and hatred they bore to the Jews) one after one way, and another after another, to crosses, by way of jest, until at length the multitude became so great that room was wanting for crosses, and crosses for the bodies." So terribly was their imprecation fulfilled--" His blood be on us, and on our children," Mt 27:25. If it be asked how it was possible for so many people to be slain in a single city, it is answered, that the siege of Jerusalem commenced during the time of the Passover, it is estimated that more than three million were usually assembled. See Josephus, Jewish Wars, book vi., chap. ix., paragraph 3, 4.

“A horrible instance of the distress of Jerusalem is related by Josephus. The famine during the siege became so great that they ate what the most sordid animals refused to touch. A woman of distinguished rank, having been plundered by the soldiers, in hunger, rage, and despair, killed and roasted her babe, and had eaten one half of him before the deed was discovered. Jewish Wars, book vi., chap. 3, paragraph 3, 4. This cruel and dreadful act was also in fulfillment of prophecy, De 28:53,56,57.

“Another thing added by Luke (Lu 21:24) was, that "they should be led captive into all nations." Josephus informs us that the captives taken during the whole war amounted to ninety-seven thousand. The tall and handsome young men Titus reserved for triumph; of the rest, many were distributed through the Roman provinces, to be destroyed by wild beasts in theatres; many were sent to the works in Egypt; many, especially those under seventeen years of age, were sold for slaves. Jewish Wars, book vi., chap. 9, paragraph 2,3.

[Barnes Notes]

The only reason it did not worsen is that God would limit how long this destruction would last. Therefore, no one should allow themselves by anyone nor trust in anyone claiming to be the Christ and offering a false sense of peace or protection. The disciples had been forewarned.

Execution of Judgment (Mark 13:24-27)

“After the city was taken, Josephus says that Titus "gave orders that they should now demolish the whole city and temple, except three towers, which he reserved standing. But for the rest of the wall, it was laid so completely even with the ground by those who dug it up from the foundation, that there was nothing left to make those believe who came hither that it had ever been inhabited." Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an officer in the army of Titus, with a ploughshare tore up the foundations of the temple," that the prophecy might be fulfilled, "Zion shall be ploughed as a field," Mic 3:12. This was all done by the direction of Divine Providence. Titus was desirous of preserving the temple; and frequently sent Josephus to the Jews to induce them to surrender and save the temple and city. But the prediction of the Saviour had gone forth; and, notwithstanding the wish of the Roman general, the temple was to be destroyed. The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but, amidst the tumult, none of his orders were obeyed. The soldiers pressed to the temple, and neither fear, nor entreaties, nor stripes, could restrain them. Their hatred of the Jews urged them on to the work of destruction; and thus, says Josephus, the temple was burnt against the will of Caesar.--Jewish Wars, book vi., chap. iv. 5, 6, 7. “ [Barnes Notes]

The destruction of the city and temple was so complete that those who visited it afterward could hardly believe that it had ever been inhabited [Josephus, The Wars of the Jews, 7.1].

Descriptive terms are used to show the severity of this destruction, which is similar to the terms used for the destruction of Babylon (Isaiah 13:9-11, Joel 2:10) and of Egypt (Isaiah 11:12; 19:1). The use of failing heavenly lights represents the destruction of government and the chaos (darkness) that follows (Isaiah 13:9-13 - Destruction of Babylon; Ezekiel 32:7-9 - Destruction of Egypt, Pharaoh being the light put out; Joel 3:11-16 - Judgment on the nations surrounding Israel; Amos 8:9-10 - the captivity of Israel). A light going out is a way of discussing death or destruction (Job 18:5-6). A person or a nation's light is its influence in the world (Matthew 5:14-16); therefore, a light being put out removes that person or nation's power and influence. Luke 21:25-26 makes it clear that the shaking of heaven and the extinguishing of lights deal with upsets in the powers of government.

The Israelites would see Jesus coming in judgment with power and glory. God rides in on the clouds (Deuteronomy 33:26; Psalms 68:4; 104:3). It is a measure of his swift approach, not only to rescue but also to bring judgment (Jeremiah 4:13). Like a storm cloud gathering above, people tremble at the potentially destructive forces (Zephaniah 1:15-18).

Despite the severity of the destruction, Jesus promises protection for his people. It was used in the prophecy of gathering people to shelter them from harm (Isaiah 11:12; 27:13; 43:4-7).

Pay Attention to the Signs (Mark 13:28-31)

The disciples need to learn the lesson taught by the fig tree. We know when summer approaches because we see the leaves coming out on plants like the fig tree. In the same way, the disciples will be able to see the signs and know that the destruction of Jerusalem is near. But, they need to pay attention to the signs and act upon them if they are to be saved from destruction.

Jesus warned his disciples that the destruction of Jerusalem would be soon. It would occur in their generation (Matthew 23:36; 24:34). The words translated as "this generation" do not refer to an age but to the people living when Jesus spoke. For example, in Matthew 11:16-19, Jesus scolds the people of that generation for not giving heed to John and Jesus. Later, Jesus said some of that generation would not see death before Jesus' kingdom was established (Matthew 16:28).

Jesus assures his listeners that these things will happen, and God will not alter what he has just prophesied. It is more likely that the world will come to an end first than that Jesus’ prophecy will fail.

The danger is that people will get caught up in this world with its cares and sins. They will be distracted from the signs and warnings and thus be caught in the destruction. But if they remain faithful, they will escape the judgment and be able to stand with Jesus; that is, they will have no concerns about their safety (Psalm 1:5; 130:3; Romans 14:4).

The Second Coming of the Lord

There will be no advanced warning (Mark 13:32)

Jesus now shifts from Jerusalem's destruction to the world's end. Unlike the end of Jerusalem, the time for the world's end is unknown. Even Jesus did not know when the end would be. Notice that Jesus calls this event "that day." This is the same phrase used by Paul (I Thessalonians 5:2) and Peter (II Peter 3:10-13) regarding the end of the world.

Unusual events would precede the end of Jerusalem, but at the end of the age, the times will appear normal. Paul said people will think contented thoughts of peace and safety (I Thessalonians 5:3). Nothing unusual will precede the end. There are no warnings or signs and nothing to mark the event in advance.

With no warning, there will be no opportunity to hide from this event (I Thessalonians 5:3). Not that there will be any place to hide since the world will be coming to an end (II Peter 3:10-13).

The lesson of the servant (Mark 13:33-37)

Jesus emphasizes his point with an illustration of a slave left in charge of the house until his master returns at an unspecified time. Tasks are given, such as making sure that everyone has their meal. The slave cannot assume when the master will return. He cannot assume that the master won’t be back for days. As sure as such a servant does so, the master will appear at a very inconvenient time.

We must always be prepared and do our duties (Revelation 16:15).