Our Lord’s Great Prophecy

"As he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? And what shall be the sign of thy presence, and of the consummation of the age?" (Matthew 24:3, AV, Wilson Diaglott)

By David Rice

It had been a long and labored day. Rarely had our master experienced such intense confrontation. Many hours earlier, as he entered Jerusalem this last day of his public ministry, his authority had been publicly challenged. Later he confuted the Pharisees, Sadducees, and Herodians who were sent to trap him in his words. Still later he publicly condemned the Pharisees in a series of "woes" decrying their hypocrisy. His most severe rebukes had only just passed his lips (Matt. 23:29-33), when he added these solemn and chilling words. ". . . upon you may come all the righteous blood . . . from Abel . . . unto . . . Zacharias . . . All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the prophets . . . Behold, your house is left unto you desolate . . . Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." With this he withdrew. They saw him no more until his arrest.

His disciples were confused. The condemnation of the Pharisees probably did not surprise them. But there was something in these closing words that did not well comport with their views of the imminent establishment of Messiah’s Kingdom. Perhaps their confusion caused them to remark on the splendid buildings about them as they left the temple—as though to suggest that the judgments just uttered could not imply the wasting of all this magnificence. Jesus’ reply was not reassuring. "There shall not be left here one stone upon another, that shall not be thrown down." (Matt. 24:2)

The Disciples’ Questions

We know not what discussion may have filled the time as they passed from Jerusalem eastward, through the Kidron valley and up the slope of Mt. Olivet. As they paused to rest in the declining day, it was clear the Lord’s words were still the focus of their thoughts. They inquired of Jesus, "when shall these things be" that you speak of? "What will be the sign of thy presence, and of the consummation of the age" (Diaglott) when you "come in the name of the Lord" as you mentioned?

These simple questions touched issues beyond the knowledge of those who framed them. Certainly the end of the Jewish polity did come on that generation, as Jesus predicted. But not until the close of the Gospel age will the enemies of Jesus fully acknowledge him: "Blessed is he that cometh in the name of the Lord." And of the passage of that age, these disciples knew nothing.

Our Lord’s Response

It is not surprising therefore that our Lord’s response includes lessons appropriate to the conclusion of both ages. This directly leads to one of the puzzling aspects of the prophecy —distinguishing which parts apply to which age. Another related difficulty is determining the precise narrative of Jesus’ reply, for the records of his response in Matthew, Mark and Luke differ somewhat. We will consider this second issue first.

Comparing Matthew, Mark, and Luke

Matthew 24, Mark 13, and Luke 12, 17, 21 are the pertinent chapters. In Luke we find parts of the narrative in three different chapters, and the context of each implies they were on different occasions. The occasion of Jesus leaving the temple (found in both Matt. 24 and Mark 13) is found only in chapter 21 of Luke.

Also, we notice that Mark’s record is more limited. For example, we find two portions of Matthew’s record missing in Mark: (1) verses 37-41, 28, (2) verses 43-51. Then we notice these portions of Matthew are also missing from Luke 21, though they do appear elsewhere in Luke, namely in chapters 17 and 12 respectively.

Thus the two parts of Matthew 24, which Mark 13 omits, are parts Luke implies were spoken at other times. This allows the inference that Matthew augmented Jesus’ reply with words Jesus spoke on other occasions (topically related to the issue at hand) or that Jesus uses the same words on more than one occasion. Naturally, these portions have some valuable lessons. However, for brevity we will restrict our discussion to Mark’s narrative.

Mark 13

Let us return to the first difficulty mentioned above—distinguishing which portions of Jesus’ reply applied to which ages. A variety of possibilities exist. Some expositors conclude that the whole pertains to only the close of the Jewish age; others appear to take an opposite view, applying nearly all of our Lord’s reply to the Gospel Age and its close.

Perhaps the true key is found in this comment on Matthew 24:15-22 and Mark 13:14-20: "while it . . . had a typical application to the trouble in the end of the Jewish age, its . . . most important application belongs to the trouble with which the Gospel age terminates" (The Battle of Armageddon, page 570). Two reasons for this conclusion are especially telling.

(1) Though the "abomination of desolation" (Mark 13:14) did have a fulfillment in the Roman armies which sieged the holy city, it is clear from Daniel’s prophecies and Revelation’s reference to them that there was also an "ABOMINATION THAT MAKETH DESOLATE in nominal spiritual Israel; which was set up in power representatively in Papacy." (The Battle of Armageddon, page 571, see paragraphs 2, 3)

(2) Three apostles—Peter, Paul and John —refer to this prophecy when speaking about our Lord’s second advent and the consummation of the church’s hopes, which come at the end of the Gospel Age. Here are the citations. Peter: 2 Peter 3:4 refers to the "promise of his parousia," evidently drawn from the mentions of "parousia" in Matthew 24. (Cf, 2 Peter 3:10 with Matthew 24:43, "thief in the night.") Paul, in 1 Thessalonians 4:15, 16 mentions a shout, voice, and trump at the Lord’s parousia. (Compare Matthew 24:31, "with a trumpet, and a great voice" [AV margin]. Cf. 1 Thessalonians 5:2 with Matthew 24:43.) John, in Revelation 1:7 speaks of his "coming with clouds" (Cf. Mark 13:26 and Matthew 24:30).

Therefore, we do not think the prophecy has a double application. As is generally true with prophecy, the immediate fulfillment is the more precise of the two. The second is the more important and far reaching. Let us now examine both fulfillments.

The Prophecy Applied to the Close of the Jewish Age

Mark 13:5-8. False Christs did appear (Acts 5:36, 37), also assorted distresses, earthquakes, famines and battles. But these were not the end, only "the beginnings of sorrows" which would later climax in the destruction of Jerusalem.

Mark 13:9-13. During this intervening period the saints would give their testimony amid much persecution and affliction. Nevertheless, the gospel was preached through apostolic and other labors throughout the civilized world.

Mark 13:14-19. Later Jerusalem would be sieged by the desolating Roman armies, bringing a time of intense distress on the people. The famine and internal anarchy of this bleak period are legend. There would come an opportunity for flight. This came when Vespasian withdrew his legions in A.D. 68 to return to Rome and claim the throne. However, flight during this respite required faith and a willingness to suffer the pains of a refugee. Better had they taken refuge before the Roman standards had taken position around the city again—but now at least flight was urged as their last and only remedy. It would be all the more difficult for those with children, and yet more painful if during the winter season. In those days would be great distress and affliction. "The suspension of the war in Judea during 69 . . . was of little avail to the Jews . . . fierce struggles for mastery still continued among the insurgents in Jerusalem. [Josephus] charges the rebel leaders with terrible enormities, of which the chief victims were the people of Jerusalem." (Ancient Empires, Newsweek’s Milestones of History, page 151)

Mark 13:20. Had not the Lord intervened, the opportunity for this difficult flight would not have come. But for the elect’s sake he did intervene, so that they were not swept away in the carnage which followed. The word "shorten" here is not sustello, "to contract, shorten" (Vines), but koloboo, "to cut off, amputate" (Vines). It well describes what the Lord did to the days of the siege—he cut it off, he stopped it, to allow a time for flight.

Mark 13:21-23. Do not be surprised if this crisis brings many claims of Messiah— here, there or another place—do not believe them, even if their claims are attended by signs and wonders. The crisis will not be resolved. "Behold, I have foretold you all things."

Mark 13:24-26. Now the worst comes. "In those days, after that tribulation"—the affliction of verse nineteen—"the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken." This is very much like the language of Isaiah when he symbolized the collapse of ancient Babylon (Isa. 13:10). Here it represents the collapse of Jerusalem in a dreadful carnage. The temple was burned, the city destroyed, the people slain—the light of Judaea was extinguished and her rulers fell in mighty ruin. Thus was the great power of their rejected Messiah made known (cf. Matt. 10:23).

Mark 13:27. But his elect would be spared, gathered, and blest. Indeed, in the aftermath of these judgments, the gospel banner would go forth with even greater brightness.

Mark 13:28-37. As the time of these events would not be foreknown, it would require alertness to watch the advancing signs, to grasp the import of events as they unfolded. The climax would indeed come within that generation, so the matter was urgent. Therefore, "take ye heed, watch and pray: for ye know not when the time is . . . and what I say unto you I say unto all, Watch."

The Greater Meaning for the Gospel Age

Mark 13:5-8. Many would "come in my name"—great Jezebel and her daughters—and would deceive a great many. Wars, famines, pestilences, persecutions and earthquakes would come—and are not these the very symbols Revelation records in seals two through six to mark the troubles of the Christian age? But these troubles are only preliminary to the end—only the "beginnings of sorrows."

Mark 13:9-13. During this age the saints would give their testimony amid much persecution and affliction. Nevertheless, the gospel would spread throughout the world before the end would come.

Mark 13:14-19. When you see the Christian abomination "spoken of by Daniel the prophet" standing where it ought not (2 Thess. 2:4), flee Judea, "flee to the mountains." For "as the mountains are round about Jerusalem, so the Lord is round about his people." He is the refuge we seek as we flee Christendom. Flee when you see the abominations, all "that sigh and that cry for all the abominations that be done in the midst thereof" (Ezek. 9:4). The flight will be difficult. Pray that it be not in the winter time but in the more favorable summer time of harvest.

Mark 13:20. The Lord will cut short the forces gathering for the last debacle—he will "hold back the four winds" to allow the flight of the saints, until their sealing is complete.

Mark 13:21-23. Do not be surprised if during the harvest time of flight many new voices rise, claiming great things and new insights —Mormonism, Spiritualism, and Christian Science—even if they are attended by the sign of good works. These are not the answer.

Mark 13:24-26. The final demise of organized Christianity will indeed come. The powers of this age will collapse in a fearful climax, bringing ruin where once stood imposing magnificence. Thus will the great power of the new King be demonstrated to the world—thus "shall they see the Son of man coming in the clouds with great power and glory."

Mark 13:27. His elect would be spared, gathered, and blest. They are gathered from "the uttermost part of the earth to the uttermost part of heaven," out of every part of Christendom, before its fall (cf. Zech. 2:6, 7). Afterward, the kingdom of Christ would spread with increasing splendor throughout the earth (cf. Luke 21:31).

Mark 13:28-37. As the time of these events is not foreknown, the saints through the age would require alertness to watch the advancing signs, to grasp the import of events as they unfolded. Therefore, "take ye heed, watch and pray: for ye know not when the time is . . . and what I say unto you I say unto all, Watch."

Thus have we watched, thus have we seen, thus have we acted. We are living in the very days of harvest, and the Lord beckons all who have the ear to hear, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (Rev. 18:4). Let us appreciate our present privileges. Let us appreciate present truth. Let us appreciate our commission to extend the call—"flee to the mountains"—to the Lord, and his kingdom. Now is not the time to slack our hand, dim our interest, or dull our fervor. Now is the time to be zealous in his service.