ESV Global Study Bible :: Footnotes for Mark 13

Mark 13:1 Herod the Great expanded the second temple to about double the size of Solomon’s temple (see note on Luke 21:5–6).

Mark 13:2 The temple would be destroyed because of its misuse by the leaders (see 12:9). not . . . one stone upon another. Titus, son of the emperor Vespasian, destroyed Jerusalem and the temple in a.d. 66–70.

Mark 13:3 The Mount of Olives (Olivet), with its spectacular view of the Temple Mount, stands just east of Jerusalem across the Kidron Valley. Jesus and his disciples regularly crossed over Olivet on their way from Jerusalem through Bethphage (Luke 19:29) to Bethany (John 11:1), which was on the mountain’s eastern slope.

Mark 13:4–37 when will these things be, and what will be the sign? Jesus’ answer deals primarily with the second part of the question, but he also addresses the timing of the coming events. The disciples assume that the destruction of the temple will coincide with the end of time, but Jesus corrects their thinking (vv. 7, 13). The destruction of Jerusalem (which came in a.d. 70) functions as a prophetic preview of the last judgment, which will occur when Jesus returns. God already knows about all these things, and the elect (vv. 20, 22, 27) will be preserved.

Mark 13:8 The symbolic language of birth pains (see note on Matt. 24:8) describes the increase in frequency and duration of these end-time events.

Mark 13:14 The abomination of desolation (see Dan. 9:27; 11:31; 12:11) points to the Antichrist’s ultimate desecration of God’s temple (where he ought not to be; some understand this as a literal, rebuilt temple, and others understand it as the people of God; see 2 Thess. 2:1–12; 1 John 2:18). This event was anticipated in the destruction of the temple in Jerusalem (see note on Matt. 24:15). flee to the mountains. See note on Matt. 24:16.

Mark 13:19 Tribulation will occur in conjunction with the Antichrist’s desecration of the temple (v. 14). It will involve the worst suffering since the beginning of the creation. The flight of Christians from Jerusalem in a.d. 67 pointed forward to this universal tribulation (see note on Matt. 24:16).

Mark 13:20 The elect (see also vv. 22, 27) are those who have received God’s gracious and undeserved call to salvation (see note on Matt. 22:14).

Mark 13:22 On testing false prophets, see notes on Matt. 7:15–20; 1 John 4:1. Unlike Scripture, signs and wonders are not clear indicators of God’s presence (compare the actions of the Antichrist in 2 Thess. 2:7–12). Jesus’ remark that even the elect could be led astray emphasizes the stunning character of the false prophets’ miracles. But God will protect his own, so that they will not believe in a false messiah or prophet.

Mark 13:24–26 After that tribulation clearly sets the further statements of Jesus apart from the preceding verses. sun . . . moon . . . stars. Jesus now describes cosmic events (see note on Matt. 24:29) that will precede the coming of the Son of Man (see note on Matt. 24:30).

Mark 13:28–29 Some have understood fig tree here as a symbol for the nation of Israel (see note on 11:13–14), but it is more likely that in this case Jesus is just using a familiar event in nature as another illustration: when you see these things taking place, you know that Christ will come soon. “These things” probably refers not to the events of 13:24–27 (for they are the end) but the events of vv. 5–23.

Mark 13:30 this generation will not pass away until all these things take place. See note on Matt. 24:34.

Mark 13:31 my words will not pass away. Jesus claims that his words are more enduring than creation itself. He made the same claim for the words of the OT (Matt. 5:18).

Mark 13:32 nor the Son. See note on Matt. 24:36.

Mark 13:33–37 This parable about a man going on a journey is similar to the parable of the wicked tenants (12:1–12). The sudden return of the master of the house corresponds to the sudden coming of the Son of Man (find you asleep, 13:36; see Luke 17:24–32).