Expositions of Mark 13:24-27 (Parallel passages in Matt. 24:27-30; Luke 21:25-28)
24 "But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; 25 the stars of
heaven will fall, and the powers in heaven will be shaken. 26 Then they will see the Son of Man coming in the clouds with
great power and glory. 27 And then He will send His angels, and gather together His elect from the four winds, from the
farthest part of earth to the farthest part of heaven. Mark 13:24-27 NKJV
I. IMMEDIATE CONTEXT OF MARK 13:24-27
A. THE BEGINNING OF THE OLIVET DISCOURSE (Mark 13:1-6)
1. Jesus’ prophecy over Jerusalem (Mk. 13:1-2) – From Mark 11:27 onwards Jesus began to teach in the temple of
Jerusalem. Jesus teaches the chief priests, the scribes, the elders and even the Pharisees as they each directed
questions pertaining to His authority, the resurrection of dead, their responsibility in tax paying and the greatest
commandment. Jesus also questioned these religious leaders about the relationship between King David and the
Messiah and taught them about extravagant giving. After Jesus finished this session of teaching in the temple, he
left the temple and headed towards Mount Olives. It was during this journey, one of his disciples began to highlight
the splendor of the Jerusalem temple complex. Jesus prophesied to him about the coming destruction of the temple.
This prophecy was vividly fulfilled on the 10th of August, in A.D. 70 (on the very day according to Jewish calendar
when the King of Babylon burned the Temple in 586 B.C). Jewish historian, Flavius Josephus claimed to be present
in Jerusalem and was an eye witness of that destruction. The fulfillment of these two verses in AD70 did not warrant
the fulfillment of the entire prophecy in the Olivet Discourse in AD70 as some taught. The account of the Olivet
Discourse Matt. 24:14 and Mark 13:10 require the Gospel to be preached to all nations before the end.
2. Jesus’ private teaching to the disciples about the coming deception (Mk.13:3-6) – When Jesus sat down on
Mt. Olives opposite the temple, Peter, James, Andrew and John asked Jesus privately about sign and timing of the
fulfillment of this prophecy. Jesus’ answer to them was simply to watch out for false Messiah that will arise to deceive
many.
B. THE MAIN CONTENT OF THE OLIVET DISCOURSE (Mark 13:7-27)
1. Beginnings of sorrows (Mk. 13: 7-9) - wars, rumor of wars, nations rise against nations, famine, earthquakes,
trouble. Cross references of this content Matt. 24: 6-8, Luke 21:9-11, Rev. 6:1-12. This period is distinctive from the
period of the great tribulation which comes after the setting up of the abomination of desolations.
2. Hated by all men for My sake (Mk. 13:10-13) – Jesus explicitly prepare His disciples for the coming days where
they will be persecuted for His sake. It will be occasion for testimonies for the disciples and Jesus assured the disciples
that they will be betrayed by their friends, relatives and even their parents but He will give them words of testimony
before their adversary at that hour.
3. Abomination of desolations and the Great tribulation (Mk.13:14-20) – These two events are closely related
based on the teaching of Jesus Christ in the Olivet discourse. In the account of Matthew, the time sequence is more
explicit than the account in Mark. The Scripture used the phrase, “when you see the abomination of desolation…..for
then there will be great tribulation”. The visible set up of the abomination of desolation spoken Daniel is a sign for the
impending great tribulation. The abomination of desolations spoken by Daniel was found in Daniel 9:27, 11:31 and
Daniel 12:11. In Hebrew, #WQvi shiqquwts {shik-koots'} or #Quvi shiqquts {shik-koots'} means detestable thing or
idol, abominable thing, abomination, idol, detested thing. In Greek New Testament, bde,lugma bdelugma {bdel'-oog
-mah} means a foul thing, a detestable thing or of idols and things pertaining to idolatry . The word that was translated
desolation was ~mev' shamem {shaw-mame'} in Hebrew and evrh,mwsij eremosis {er-ay'-mo-sis} in Greek carry similar
range of meanings i.e. to be desolate, be appalled, stun, stupefy, to be desolated, be deflowered, be deserted, be
appalled, to be stunned, to devastate, ravage, make desolated, show horror.
The account of the book Daniel explained how this idolatrous act that will desecrate the temple will continue to bring
destruction until end. Some scholars believed that a particular historical event in Jewish history during 168BC may have
fulfilled this prophecy spoken by Daniel. In 168BC, a Seleucid King, Antiochus IV (Epiphanes) conquered Jerusalem,
entered the Holy of Holies, desecrated the sanctuary by offering unclean animals on the altar, dedicated the temple to
Jupiter Olympius, plundered the temple treasury and erected a idol of Jupiter in the temple.
In context of the Olivet Discourse, abomination of desolation cannot be a historical event that happened in the 2nd
century BC because Jesus taught disciples to look out for a future sign. Thus, the act of Antiochus IV can only served
as a shadow and type of a future event after the time of Christ.
The great tribulation refers to a period of great trouble on earth that had not happened since the world began. The
Greek word for Great in this context is me,gaj (megas) which can be expounded as great, abundant, all the more,
greater, greatest, severe ,too much, very much, wide. The Greek word for tribulation is qli/yij (thlipsis) which can be
expounded as affliction, anguish, distress, persecution, tribulation, trouble. Thus the concept of the great tribulation
literally means “too much or greatest affliction, distress, persecution and trouble”.
4. The presence of false prophets and Christs (Mk. 13:21-23) – The rise of many false prophets and false Christs
during this period with signs and wonders are part of the deceptive schemes that seek to ensnare even God’s elect.
5. Gathering of His elects at the Coming of Christ (Mk. 13:24-27) – At the end of the great tribulation, cosmic and
seismic signs will occur to set the stage for the parousia (coming) of Christ and the deliverance and gathering of His elects.
C. THE CONCLUSION OF THE OLIVET DISCOURSE (Mark 13:28-37)
1. Sign of the fig tree (Mk. 13:28-29) – In Mark 13:4, the disciples asked Jesus what will be the sign and the timing
of the fulfillment of Jesus’ prophecy. Jesus the disciples seven important signs and timing indicators in the Olivet
Discourse i.e. sign of the beginning of sorrows, sign of the Gospel going to all the nations, sign of the abomination of
desolation, sign of the great tribulation, sign of the son of man, sign of cosmic darkness and sign of the fig tree.
2. The certainty of God’s word (Mk. 13:30-31) – Jesus taught the disciples the certainty of this prophecy is greater
the foundation of earth and heaven. Before the consummation of this age, this prophecy will surely come to pass.
3. Only the Father knows the time and the hour (Mk.13:32) – This verse starts with the word “But of that day and
hour no one knows…”. This is taught in the context with the various sure signs that were given to the disciples. In other
words, the disciples were given enough revelation of important signs that point the nearness of Christ’s second coming
but not the exact day or hour. The period of cosmic darkness prior to the parousia may have a role in keeping the
prophetic time clock mysterious.
4. Final exhortation to Watch and Pray (Mk.13:33-37) – Jesus taught the disciples to be like a faithful servants who
are committed the master’s house whose master will return in an unknown time. Thus a faithful servant must be found
watching and praying at any time for the coming of his master.
II. EXEGETICAL STUDY OF MARK 13:24-27
A. OUTLINE OF MARK 13:24-27
1. Events after the Great Tribulations v. 24a
2. Major Cosmic and Seismic Disturbances vs.24b-25
3. Visible Coming of Christ in Power and Glory v. 26
4. Deployment of angels v.27a
5. Gathering of His elects from the farthest earth and heaven. v.27b
B. After those days, after that tribulation…………….
After that Tribulation – qli/yij (thlipsis) which can be expounded as affliction, anguish, distress, persecution, tribulation,
trouble. The word “after” is translated from the Greek word “meta” which also means afterward, henceforth etc. That
tribulation in Mark 13:24 referred to a specific period of redemptive history between beginning of sorrows and the
second coming of Christ although tribulation occurs throughout redemptive history. The account in Matt. 24:29, has
stronger language e.g. “immediately after the tribulation,…” that reinforces this chronological sequence. From
Daniel 9:29 and Mark 13:14-20, this period covers the second half of a seven years covenant. Based on Mark 13:20,
“unless those days were shortened, no flesh would be saved” point to the fact the tribulation affected all flesh on a
global scale. Based on Rev. 7:14, “…these are the ones who come out of the great tribulation,…” referring to a great
multitude from all nations, tribes, peoples and tongues before the throne of God thus we can confirm that the great
tribulation affected all nations.
C. the sun will be darkened, and the moon will not give its light; 25 the stars of heaven will fall, and the powers in
heaven will be shaken……..
1. Sun will be darkened, the moon will not give its light – In Joel 2:31 and 3:14-15, this cosmic darkness preceded
the awesome the Day of the Lord. In the book of Revelation, there were multiple judgments that involved in the sun and
the moon e.g. the sixth seal (Rev. 6:12), the fourth trumpet (Rev. 8:12), the fifth trumpet (Rev. 9:2) and darkness over
the kingdom of the beast during the fifth bowl (Rev. 16:10). In conclusion, the prophecy of Joel and Jesus has more
general description of this phenomenon than details revealed in the Apocalyptic writing of the Apostle John. The
Scripture is consistent of the fact, the cosmic and seismic disturbances that will occur during and after the tribulation
is chronologically position before the second coming of Christ. These cosmic disturbances will occur during the opening
of the sixth and the last seal on the scroll.
2. Stars of heaven will fall – The concept and scenario of star falling from heaven were found in the prophecy in
Daniel 8:10 and Rev. 12:4., the opening of the sixth seal (Rev. 6:13), the third and the fourth trumpets (Rev. 8:10-12)
and the fifth trumpet (Rev. 9:1).
3. the powers in heaven will be shaken – It is apparent that in these series of cosmic shaking and disturbances, the
sixth seal, the fourth and the fifth trumpet (part of the the opening of the seventh seal) affected the sun, the moon and
the stars. This shaking is unto the purpose of manifesting the glory of the kingdom of God that cannot be shaken
(Heb 12:26-27). "Yet once more I shake not only the earth, but also heaven." 27 Now this, "Yet once more," indicates
the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken
may remain.
D. 26 Then they will see the Son of Man coming (parousia) in the clouds with great power and glory.
1. Other relevant passages to the study of the coming of Christ where the word parousia (coming) is used in
Matt. 24:27, 37, 39, 1 Cor. 15:23, 1 Thessalonians 5:23, 2 The. 2:8, 2 Pet. 3:12.
2. parousi,a (transliterated as parousia) can be best explained as presence, advent, coming
of a human being or the Messiah. It is often used in the context the appearance and subsequent presence of a royalty.
3. The second appearance (epiphany) of the Lord occurs at the sounding of the last trumpet (1 The. 4:17). The
second coming of Christ involves more than just the appearing of the Lord from heaven. The parousia on the day of
the Lord covers a series of events such as the resurrection of the dead, the transformation of the living saints, the
rapture of the saints, the final defeat of the Antichrist and his false prophets, the judgments on the nations, the
descending of Jesus Christ on the earth with his angels and saints and His final triumph entry into Jerusalem.
4. This is a visible event not any secret appearing. Christ is coming as lightning that flashes from the east to the
west in great power and glory.
E. 27 And then He will send His angels, and gather together His elect from the four winds, from the farthest part of
earth to the farthest part of heaven.
1. This refers to an end-time event commonly known as the rapture of the saints. The Rapture describes what happens
to all the saints worldwide related to Jesus’ Second Coming. As Jesus descends from heaven, He will catch up or rapture
the saints to meet Jesus in the air as they are instantly changed by receiving resurrected bodies.
The word Rapture comes from a Latin word raptus, “snatching away” (the Greek word is harpazo). It originated from the
Latin Vulgate, which was popular in the medieval church. The word raptus was a Latin translation from the Greek word
“harpazo” which was found in the Greek New Testament.
2. Jesus will come with His angels to rapture all the saints on earth when He brings all the saints with Him from
heaven (Zech. 14:5;1 Thess. 2:19; 3:13; 4:17; 5:10; 2 Thess. 2:1; Matt. 13:41; 24:31; 25:31; Mark 8:38; 13:27;
Luke 9:26; 2 Thess. 1:7-10).
III. THE SIGNIFICANCE OF MARK 13:24-27 IN ESCHATOLOGY
A. Jesus’ teaching on His second coming as recorded by the synoptic gospels.
The account of the Gospel of Mark about Jesus’ teaching on Mount Olives about His second Coming is probably the most
condensed among the synoptic Gospels. The simplicity of the account allows student of the Scripture to study the broad-stroke
of the second coming of Christ without the complexity of its details.
B. Clear chronological sequencing of four major Eschatological events i.e. the great tribulation, the cosmis and
seismic shaking, the parousia (coming of the Lord) and the rapture.
Our exegetical study of Mark 13:24-27 (four verses) within the context of the Olivet Discourse yielded a clear
chronological sequencing of some major Eschatological events. This exegetical study focuses only on four verses thus
it is inadequate in itself to establish the entire view of Eschatology. However, it is sufficient to establish the biblical
foundation the following chronological sequence:
1. The second coming of Christ comes after a period of cosmic and seismic disturbances. This is consistent with the
account in Rev. 6-11, concentrating on events that were released due to the opening of the sixth and seventh seals.
2. The cosmic and seismic disturbances and shaking comes during and after the great tribulation period.
3. Thus the evidence of the Scripture in Mark 13 reveals the necessity of the second coming of Christ must be
placed after the occurrence of the great tribulation. The rapture of the saints will happen after the appearance of Christ.
4. This study provides a clear biblical case that challenges the validity of the pre-tribulation rapture within the
premillennialist’s camp.
C. Provided foundational interpretative keys for Revelation chapter 6-11.
1. Proper understanding of Jesus teaching in the Olivet Discourse allows student of the Scripture find keys to unlock
the 6th to the 11th chapter Revelation of the Jesus Christ to the Apostle John. The events prophesied in the Olivet
discourse are contained within the opening of the seven seals on the scroll. The final seal released the seven trumpets
judgment and the final trumpet that initiates the parousia.