Mark 13:24-37

Mark 13:24-37 NRSV

  ²⁴ ‘But in those days, after that suffering,

the sun will be darkened,
    and the moon will not give its light,
²⁵ and the stars will be falling from heaven,
    and the powers in the heavens will be shaken.

²⁶ Then they will see “the Son of Man coming in clouds” with great power and glory. ²⁷ Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven.

²⁸ ‘From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. ²⁹ So also, when you see these things taking place, you know that he is near, at the very gates. ³⁰ Truly I tell you, this generation will not pass away until all these things have taken place. ³¹ Heaven and earth will pass away, but my words will not pass away.

³² ‘But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. ³³ Beware, keep alert; for you do not know when the time will come. ³⁴ It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch. ³⁵ Therefore, keep awake—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, ³⁶ or else he may find you asleep when he comes suddenly. ³⁷ And what I say to you I say to all: Keep awake.’

Mark 13:24-37 contains sayings on the coming Son of Man. 

           

13:24-27 Final revolt and collapse of the cosmos that ushers in the coming of the Son of Man

In Mark 13:24-27 are sayings regarding the coming of the Son of Man.[1] The text offers a construction of a sequence of eschatological events, which, given its biblical references, seems added by the Jewish-Christian community by providing biblical context for the intimations of the end.[2] It is also striking that these sayings of the Son of man are to be found in contexts that deal with the eschatological tribulations and the persecutions and trials that they will bring, and are thus intended to comfort and strengthen the disciples in the face of the hardships that await them by directing their eyes to the glorious conclusion planned by God.[3]

The prophecy begins by referring to an end of the natural order. 24 “But in those days, after that tribulation described in verses 5-20, the sun will be darkened, (Isa 13:10, Joel 2:10, 2:31, Eze 32:7 cover the sun with a cloud), a common feature of the final judgment by God) and the moon will not give its light, (Isa 13:10, Eze 32:7, Joel 2:10,as in Rev. 8:12, where one-third of the light becomes dark. 25 and the stars will be falling from heaven (Isa 13:10, Joel 2:10 they will not give their light, Eze32:7 the stars will be dark), Such celestial orbs have a routine presence each day and night, conveying a sense of constancy and reassurance. Yet, in context, this does not mean the darkness of creation reasserts itself.^[4] While this description could refer to a literal darkening of the heavenly spheres, it more likely alludes to a time of tremendous upheaval. Isaiah 13:10 refers to the darkening of the stars, sun, and moon. Ezekiel 32:7 refers to the darkening of the stars, a cloud covering the sun, and the darkening of the moon. Joel 2:10-31 refers to the earth quaking and the heavens trembling. The light of the sun, moon, and stars darken. The Lord “will show portents in the heavens and on the earth.” It alludes to the darkening of the sun and the reddening of the moon “before the great and terrible day of the Lord comes.” II Peter 3:7 refers to “the present heavens and earth” as “reserved for fire” on the Day of Judgment and the destruction of the godless. Didache 16: 6-7 refers to “the sign of the appearance in heaven.” And the powers in the heavens (the stars and other celestial forces) will be shaken (Joel 2:10 the heavens tremble). but these powers govern everyday affairs on earth. In Rev 8:10-12, one-third of the sun, moon, and stars are darkened. This disruption would be alarming in the ancient world because these powers governed everyday affairs on earth. Celestial orbs whose routine presence each day and night normally conveys a sense of constancy and reassurance will no longer give forth their light. Though one could argue that Jesus is predicting a literal darkening of the heavenly spheres, it seems more likely that he is alluding to a time of tremendous upheaval. Alluding to Dan 7:13-14, 26 And then they will see the Son of Man (τὸν υἱὸν τοῦ ἀνθρώπου) coming in clouds, a theophany usually accompanied by clouds, with great power and glory. This saying pointing to a future event. Some of those to whom Jesus is speaking will see the rule of God coming with great power. The Son of Man, veiled in clouds, surrounded by hosts of angels, in divine glory, gathering the elect from the four winds, will appear at the consummation of the age.[5] 27 And then he will send out the angels (Zech 14:5, I Enoch 1:9 = Jude 14) and gather his elect (ἐκλεκτοὺς) from the four winds from the ends of the earth to the ends of heaven. The Son of Man and the elect are closely related. There has been enough time for the message Jesus gives his followers to spread throughout the earth, broadening the concept of the elect from the particularism of Israel to the universalism of the eschatological elect people of God, those Jews and Gentiles who follow Jesus from throughout the earth. They have been preserved but also gathered and brought to their goal.[6] This is a graphic, poetic saying that unsettles and disturbs. Jesus does not engage in apocalyptic esoteric knowledge. He confronts people with the bare fact that it is coming and that it is high time for the hearers to turn round in repentance to face it. All that matters is for people to be prepared to respond to this coming. The appearing of the Son of Man is announced as an imminent act of God, summoning people to turn in repentance to face the coming of the rule of God.[7] As the earth is dissolving amidst cosmic convulsions, the Son of Man shows himself with great power and glory and commands his angels to rescue the elect from the desolation. He appears as their helper and savior at the end of time. Here is the climax of this apocalyptic teaching, following the description of woes and portents that precede it.[8]

While Joel 2:10-31 refers to the Lord heading up a large and obedient army, a Day of the Lord that is great and terrible, Rev 1:7 refers to the crucified as the one “coming with the clouds.” Didache 16:8 refers to the world seeing “the Lord coming on the clouds of heaven.” In the context of the eschatological tribulations, tribulations, and trials, the coming of the Son of Man comforts and strengthens the disciples to face them by focusing their attention upon the glorious conclusion God has planned.[9] The apocalyptic imagery expresses the certainty that the rule of God will reach its goal despite persecution and adversity. Early Christianity proclaimed the risen Lord as the end-time messianic King whom Jewish expectation hope for and whom God will send. In so doing, it merged expectation of his return with Jewish expectation of the Son of Man who will come on the clouds with great power and glory to judge the living and the dead. Based on this passage, the First Council of Constantinople (381) added “with glory” to the original Nicene Creed (325).^[10] II Thess 1:7 refers to the revelation of “the Lord Jesus” from heaven and with mighty angels. Didache 16:8 refers to the Lord coming, with the saints joining him. This Jewish figure of one like a human being will gather the elect, those not led astray, from the ends of the earth, and their union will mean a joyful gathering. The coming One will disrupt the natural order and shake the oppressive forces on earth.

 

13:28-31 Parable of the fig tree and Prophetic Sayings

Mark 13:28-29 (Matt 24:32-33, Luke 21:29-31) is the parable of the fig tree. It does not indulge in exaggeration. It does not reverse customary associations. The saying is straightforward. Apocalyptic language is meaningful only if the predicted crisis must soon take place.  Recognize the signs of the end and the coming of the Son of Man.[11]

28 “From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. Though most trees in Israel keep their leaves in winter, those of the fig tree fall. With its bare branches it looks as if it is dead. It becomes a symbol of the change from death to life. the dead fig-tree is turning green, the summer is coming, the consummation is dawning.[12] The fig tree casts its leaves, so that the bare spiky twigs that give it an appearance of being dead, make it possible to watch the return of the rising sap with special clearness. Its shoots, bursting with life out of death, is a symbol of the great mystery of death and life, herald the summer. The fig tree gives its full yield (Joel 2:22) as a metaphor for the coming blessing, a sign of the time of salvation. 29 So also, when you see these things, in context referring to verses 5-27 and the horrors and portents of the end of the age, taking place, you know that he, the Son of Man, is near, at the very gates. The end is imminent. The signs are already happening. People ought to have the insight to perceive that the crisis is upon them. Jesus is calling upon people to recognize the significance of the situation in which they stand.[13] The fig tree becomes a metaphor of those destined for salvation awakening to new life, the hour has come, the final fulfillment has begun.[14] People are attentive and insightful enough to detect a change in the seasons. If they can interpret the signs as easily as they can interpret the seasons, and they realize that they know the One who is coming to bring their redemption, their fears should abate. The image may refer to the nearness of the rule of God. They need to develop attentiveness and spiritual insight to discern a change of the times. When trees regain their leaves, the disciples will be able to interpret that as a sign that signals the changing seasons. In the same way, the disciples will also be able to interpret the signs of the end to show the change of the times.

Mark 13:30 (Matt 24:34, Luke 21:32) is an apocalyptic saying on the imminence of the end.[15]

Truly, I say to you, this generation, usually referring to extreme rebuke, but here simply indicating the nearness of the end, will not pass away until all these things, in context, the portents of the end of the age described in verses 5-27,take place. It could refer to the contemporaries of Jesus, and thus one generation of followers, will not pass away until all these things have taken place. From Jesus’ perspective, when they see these things unfolding before them, they are to remain steadfast, confident in their faith. These events — though disturbing on one level — should not surprise the disciples because Jesus had already spoken about them ahead of time. In short, Jesus’ words are to reassure his disciples.In context, this saying contrasts with heaven and earth, which will pass away, but is in parallel to Jesus’ words, which will not pass away. Therefore, “this generation” should put their trust in Jesus’ words, as Jesus is a trustworthy prophet. The Easter event confirms this statement of Jesus to the degree that Easter partially fulfills the intimation of the coming of divine rule. For Jesus himself, the final salvation that we find in divine rule became a reality for him in his resurrection, and a sign what will be a reality for us.^[16]  I should also note that such notions of the end find no support in our scientific knowledge of the world. Science will refer to a remove end of the earth and of the universe. Science can refer to certain phenomena that will end humanity with disasters for us that are beyond our imagination. Yet, signs of the end are not the end itself. They do not enable us to calculate when the end will come. No one knows the time. Yet, we can count on an end of this world and human history. We know meaning in the context of the whole song, play, movie, or novel. Such meaning occurs with the logic of historicity. We know the meaning along the way only as we know the end.^[17]

In Mark 13:31 (Matt 24:35, Luke 21:33, Matt 5:18) is an apocalyptic saying, an oath that affirms the truth of the preceding prophecies.[18] Jesus uses apocalyptic image of the renewal of the world.[19] Heaven and earth will pass away, when the rule of God shows itself on earth, but my words will not pass away. The establishment of the rule of God means a new heaven and a new earth.

 

13:32-37 Parable of the Returning Householder and Prophetic Sayings

 

Mark 13:32-37 are sayings on the day and the hour. The point is that the presence of the rule of God is more certain than the continuance of the physical order, but the manner of the end is in the hand of God.

In Mark 13: 32 (Matt 24:36) is an apocalyptic saying that limits human knowledge of the end-time, for only the Father knows.[20] Had Jesus made any pronouncement about the end of history, it would be something like this. Some manuscripts omit "nor the Son" out of theological scruples.  However, the man Jesus had no clear knowledge of the future. Jesus refused to give a definite date for the dawning of the last things. The saying conflicts with the program laid out in the context of the apocalyptic discourse, although that theme is commonplace in Jewish apocalyptic.

But concerning that day or that hour, no one knows (οἶδεν). Such a saying reaffirms the eschatological nature of the reign of God as an act of God in the future. Yet, the saying has an odd character in the context of Mark, since the point of the entire discourse is to tell the disciples when the end will happen. The passage reminds us that Jesus and his followers lived with the expectation of the end. Yet, it also reminds us that they the timing of the end was never as significant as it was in some circles. They lived with the hope contained in the notion of the end of all things, but reflection on the time of its occurrence was not central. The saying flies in the face of all those who, throughout Christian history, have declared they have deciphered exactly when the Messiah will return. The saying indicates that the end does have a specific day and hour. The saying is eschatological in referring to the last judgment and Parousia. The Parousia is near while the precise timing remains unknown. Such an attitude is not typical of Jewish apocalyptic. The New Testament expectation is always an imminent one. The expectation in which Jesus lived and died is what he saw as the goal of his life and death. No one knows, not even the angels in heaven, nor the Son (ὁ υἱός),[21] but only the Father. No one knows the day or hour of the eschatological nature of the coming rule of God as an act of God. These are distinctive uses of the Father and the Son. In this case, the question of when it shall be that the Son of Man comes in the glory of his Father with the holy angels cannot be answered more precisely than the context in in verses 4-35 suggests because the answer is not known to any of the participants other than the Father.^[22] The verse reminds us that “the Son” has limits to his knowledge. With the rise of the Docetic controversy, which denied that Jesus was completely human, this verse was important in showing that he was fully human. Such lack of knowledge by the Son shows that we are not to see in the Incarnation a mere transfer of the divine attributes to the human nature of Jesus as possible.^[23] In it, we can see the distinction between the rule of God and the church as well. Johannes Weiss brought all of this to the attention of biblical and theological circles.^[24] Obviously, the church and individual Christians would show some wisdom in not claiming to possess more knowledge than does the Son or the angels!^[25] Jesus shares the human uncertainty of not knowing the moment. Yet, the revelation of the rule of God has a close link with the consummation of the life Jesus in his death and resurrection.^[26] In fact, an analogy would be our experience of the importance of purpose or goal to determine meaning. The meaning of individual words or sentences has their meaning in the context of the novel that has a beginning and end. In the same way, historical beings have a purpose and goal only if the fulfillment of their history is an historical event.^[27]It also shows the distinction between the rule of God and the church. Obviously, the church and individual Christians would show some wisdom in not claiming to possess more knowledge than does the Son or the angels!^[28] Yet, the saying indicates that the end does have a specific day and hour. The saying is eschatological in referring to the last judgment and Parousia. In the Mark context, the Parousia is near while the precise timing remains unknown. The expectation in which Jesus lived and died is what he saw as the goal of his life and death. Jesus shares the human uncertainty of not knowing the moment. Yet, the revelation of the rule of God has a close link with the consummation of the life Jesus in his death and resurrection.^[29] In fact, an analogy would be our experience of the importance of purpose or goal to determine meaning. The meaning of individual words or sentences has their meaning in the context of the novel that has a beginning and end. In the same way, historical beings have a purpose and goal only if the fulfillment of their history is an historical event.^[30]

In Mark 13: 33a is an exhortation to keep alert. Be on guard, keep awake (ἀγρυπνεῖτε). Given that the passion narrative includes the disciples falling asleep immediately before the arrest of Jesus in Gethsemane. The tendency of human beings may be toward laziness and indifference. John Wesley wrote that spiritual sleepiness, that deep sleep of the soul, is part of our sinful nature. Sleepiness is the result of a certain type of cluelessness to our true condition. Such a sleeper is dead but is not aware of it. In Mark 13:33b (Matt 24:42, 25:13, Luke 12:40, 21:36, and Didache 16:1, I Thess 5:1-11) is a saying regarding the sudden arrival of the end. For you do not know (οἴδατε) when the time (ὁ καιρός) will come. The unexpected and sudden arrival of the end is the basis for the exhortation to keep awake every day.

In Mark 13: 34-6 (Luke 12:35-38 and Didache 16:1, Mark 12:1-11 and a Q version in Luke 12:42-46, as well as Luke 19:11-27, unique to Luke) is a brief parable of the returning householder focusing on keeping alert. In the context of Mark, it looks forward to a time when the disciples will fail to watch or keep alert in Gethsemane. It shows that reverence and hesitation from the basis of the relationship with God, for here, a disciple is servant of the master.[31]

34 It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and, as befits his office,[32] commands the doorkeeper to stay awake. 35 Therefore stay awake—for you do not know when the master of the house will come, identifying the four watches of the night, in the evening, or at midnight, or when the rooster crows, or in the morning— 36 lest he come suddenly and find you asleep. As a man leaves his home, he leaves his servants in charge of the home, each with specific work to do. They will have some freedom in the way they carry out their work. The arrival of the master by night is unmotivated because he comes from a journey. He is simply returning from a journey.[33] Their common activity is to wait and keep alert. Such watchfulness and waiting requires patience in the present and hope for the return of the owner of the home. Without the hope for the returning master, patience will too easily accept the world and self as it is instead of what either could be.^[34] Followers of Jesus are to live in daily expectation of the return of its Lord, and if they do not they have not endured to the end.

In Mark 13: 37 is an encouragement to all persons to keep awake, foreshadowing the disciples falling asleep immediately before the arrest of Jesus, giving assurance to what he has said. And what I say to you I say to all: Stay awake. The point of the community in its waiting is to watch and keep alert.^[35]

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[1] (Bultmann, Theology of the New Testament, 1951), 122, verses 21-22, 24-27 are Jewish apocalyptic sayings and verse 23 is a Christian addition.

[2] Colpe, TDNT, VIII, 450.

[3] (Jeremias, New Testament Theology: The Proclamation of Jesus, 1971), 267-8, 275.

^[4] (Barth K. , Church Dogmatics, 2004, 1932-67)III.1 [41.2] 121.

[5] (Jeremias, New Testament Theology: The Proclamation of Jesus, 1971), 241, 263, 272.

[6] Schrenk, TDNT, IV, 188-9.

[7] (Todt, 1965, 1963), 52.

[8] (Lindars, 1983), 88, 108-9. He thinks Mark is editing his material in a Christological direction, that the text identifies Son of Man with Jesus, and thus the saying is not from Jesus. I hope I am showing that one can read verses 26-27 as a saying of Jesus.

[9] (Jeremias, New Testament Theology: The Proclamation of Jesus, 1971), 275.

^[10] Pannenberg, Systematic Theology Volume 3, 609.

[11] (Bultmann, The History of the Synoptic Tradition, 1921, 1931, 1958), 123, 173 where there is no reason Jesus could not have used it, since it does not refer to the person of Jesus. Most scholars think Jesus said this, with the saying in Luke original to Jesus.

[12] (Jeremias, New Testament Theology: The Proclamation of Jesus, 1971), 106, 131.

[13] (Dodd, The Parables of the Kingdom, 1961), 107.

[14] (Jeremias, The Parables of Jesus, 1972)119-20.

[15] (Bultmann, Theology of the New Testament, 1951), 123, where it could be a variant of 9:1 or the original conclusion to the Jewish apocalypse from which the tradition has taken much of verses 5-24.

^[16] (Pannenberg, Systematic Theology, 1998, 1991)Volume 2, 366.

^[17] (Pannenberg, Systematic Theology, 1998, 1991)Volume 3, 589, 590.

[18] (Bultmann, Theology of the New Testament, 1951), 123, where it is a Christian formulation.

[19] (Jeremias, New Testament Theology: The Proclamation of Jesus, 1971), 245.

[20] (Bultmann, Theology of the New Testament, 1951), 123, a Jewish apocalyptic saying with obvious Christian editing, forming part of the conclusion of the Jewish apocalyptic that forms the basis of Ch. 13.

[21] (Jeremias, New Testament Theology: The Proclamation of Jesus, 1971), 131, 258, an addition by the tradition, for this absolute use of “the Son” occurs in the Hellenistic community. Son of God is unknown as a Messianic title.

[22] (Lindars, 1983), 113.

[23] (Pannenberg, Systematic Theology, 1998, 1991)Volume 2, 388. 

[24] (Pannenberg, Systematic Theology, 1998, 1991)Volume 3, 621.

[25] (Pannenberg, Systematic Theology, 1998, 1991)Volume 3, 621.

[26] (Barth K. , Church Dogmatics, 2004, 1932-67)III.2 [47.1] 498-9.

[27] (Pannenberg, Systematic Theology, 1998, 1991)Volume 3, 587.

^[28] (Pannenberg, Systematic Theology, 1998, 1991)Volume 3, 621.

^[29] (Barth K. , Church Dogmatics, 2004, 1932-67)III.2 [47.1] 498-9.

^[30] (Pannenberg, Systematic Theology, 1998, 1991)Volume 3, 587.

[31] (Jeremias, New Testament Theology: The Proclamation of Jesus, 1971), 179; (Jeremias, The Parables of Jesus, 1972), 55.

[32] (Jeremias, The Parables of Jesus, 1972), 54.

[33] (Bultmann, The History of the Synoptic Tradition, 1921, 1931, 1958), 119, 173-4.

^[34] Stanley Hauerwas, A Community of Character.

^[35] (Barth K. , Church Dogmatics, 2004, 1932-67)III.2 [47.1] 501.