“But in those days, after that tribulation, the sun will be darkened, and the moon will not give her light, and the stars will be falling from heaven and the powers that are in the heavens will be shaken.”

As we have seen above this briefly summarises what Luke gives in more detail and includes or concludes the scattering of the Jews, the times of the Gentiles and the periods of tumult and fear that he describes, based on the words of Jesus.

We must remember that to Mark, who specifically draws attention to the fact that ‘these things’ were said about the Temple and its destruction, the destruction of the Temple was still in the future, although how far in the future he did not know. And to him what would follow that earth shaking event could await the future. His next main concern would be with the second coming of Christ.

This is the first real example we have of apocalyptic language in the passage (as opposed to apocalyptic ideas) apart from the Desolating Abomination, and we do well to note that Jesus’ words in this respect are firmly rooted in the Old Testament. His words have suffered much from the application to them of ideas which were probably far from His mind, as is evident in many commentaries. But He was not an enthusiastic Apocalyptic even though He did occasionally borrow its language, and that mainly from Daniel and the prophets.

To repeat what we have said above, the words about the sun and moon are taken from Isaiah 13 describing the cataclysm of a Medan invasion of Babylon, and the description of the stars falling from heaven may come from Isa 34:4 LXX describing God’s judgment on Edom and its neighbours which took place in history, or from Dan 8:10 referring to political activity. They thus speak of great political events and how they are seen in men’s eyes, and the effect that they have on them. At such times it seems as though the heavens are falling in. The stars falling from heaven may, however, indicate supernatural activity behind the affairs of the world, as may the shaking of the powers of the heavens (compare Rev 12:4; Rev 12:9; Luk 10:18). Alternately they too may indicate similar events to the sun and moon. What they are certainly saying is that there will be events beyond the power of man to control which will be devastating for man.

Fuente: Commentary Series on the Bible by Peter Pett

Following The Siege And The Destruction of the Temple Will Come Continuing Tribulation And Political Tumult Until Finally The Son Of Man Will Be Revealed In Glory In Order To Gather In His Elect (13:24-27).

The tribulation of the Jews would continue on during the times of the Gentiles, eventually leading up to periods of political disturbance and unrest which He describes in apocalyptic language taken from the Scriptures. The darkening of sun and moon, and disappearance from the heavens of the stars are symbolic of the awfulness of what is being described, although whether the heavenly bodies will actually be affected is open to question. It may just be that they will seem to be affected as a result of savage warfare causing atmospheric effects, earthquakes and volcanic action. But it would be foolish to exclude the possibility of the effects of climatic changes resulting from such things as global warming. All this, however, will be preliminary, leading up to the glorious appearing of the Son of Man, with His angels, to gather His elect.

Analysis.

a “But in those days, after that tribulation, the sun will be darkened, and the moon will not give her light”

b “And the stars will be falling from heaven and the powers that are in the heavens will be shaken”

c “And then will they see the Son of Man coming in clouds with power and great glory”

b “And then will he send forth the angels and will gather together his elect from the four winds”

a “From the uttermost part of the earth to the uttermost part of heaven”

Note that in ‘a’ there will be both earthly and heavenly effects, and in the parallel reference is made to both earth and heaven. In ‘b’ there are strange happenings in the heavens, which may include the supernatural activity of angels (compare Rev 12:4; Rev 12:9), while in the parallel we have the supernatural activity of Christ’s angels fulfilling His purpose of gathering the elect. Centrally in ‘c’ we have the picture of the Son of Man coming in the clouds of Heaven with power and great glory.

Fuente: Commentary Series on the Bible by Peter Pett

The coming of Judgment Day:

v. 24. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,

v. 25. and the stars of heaven shall fall, and the powers that are in heaven shall be shaken.

v. 26. And then shall they see the Son of Man coming in the clouds with great power and glory.

v. 27. And then shall He send His angels, and shall gather together His elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

The evangelist’s account is only a brief summary of the words of the Lord, but what depth of emotion is in the few words thus recorded! As Jesus looks forward, according to His omniscience, the earlier calamity will merge into the later, the judgment upon Jerusalem is carried out only on a greater scale in the final judgment of the world. There will be no interval of a happy, sinless reign, no millennium. With no respite and without extensive previous warning the Day of the Lord will dawn, it will burst upon the world with great suddenness. Then there will be signs such as are entirely out of the usual course of events in nature; no ordinary eclipses which follow laws and rules framed by God, but a return to chaos. The sun will be darkened; the moon will lose her splendor; the stars will no longer be able to hold the position which was given them by the Creator, but will fall from heaven. There will be a great concussion of the powers of the heavens. The entire universe will go out of joint. The hand of God’s providence and government will be withdrawn, and all will be dissolved into its component parts. And then, when the world is falling to pieces and the heavens are being rolled up like a curtain, then they, the people of the earth, will see the Son of Man, the divine-human Savior of mankind, that came into the world for them all, but was received by so few, coming in the clouds. Like a mighty conqueror riding in his chariot of triumph, the former despised Nazarene will appear, with great power and glory. According to His human nature, He has now assumed the full divine glory and majesty, and now returns as the Judge of the living and the dead. In the fullness of this majesty He will command His angels to go forth and to bring together to Him the elect, from the four winds, from every part of the earth, as far as the world extends, wherever human beings have penetrated. Not the slightest shred of the former lowliness and weakness is evident in this glorious picture, it is the great; the almighty Lord of the universe that is here holding the great harvest of the last day.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mar 13:24-27 . See on Mat 24:29-31 . Comp. Luk 21:25-28 .

] breaking off and leading over to a new subject. Hartung, Partikell. II. p. 34 f.

. . . . .] Thus in Mark also the Parousia is predicted as setting in immediately after the destruction of Jerusalem, since it is still to follow in those days [156] (comp. Mar 13:19-20 ). The of Matthew is not thereby avoided (de Wette, Bleek, and others), but this is only a still more express and more direct definition, which tradition has given to the saying. To refer . . ., to the times of the church that are still continuing, is an exegetical impossibility. Even Baur and Hilgenfeld are in error in holding that Mark has conceived of the Parousia as at least not following so immediately close upon the destruction.

Mar 13:25 . . . .] the stars of heaven shall be, etc., which is more simple (comp. Rev 6:13 ) than that which is likewise linguistically correct: the stars shall from heaven , etc. (Hom. Od. xiv. 31, II. xi. 179; Soph. Aj. 1156; Aesch. ii. 34; Gal 5:4 ; 2Pe 3:17 ).

.] more graphic and vividly realizing than the simple (Matt.).

Mar 13:26 . Mark has not the order of sequence of the event, as Matthew depicts it; he relates summarily .

Mar 13:27 . ] From the outmost border of the earth (conceived as a flat surface) shall the begin, and be carried through even to the opposite end, where the outmost border of the heaven ( of the horizon) sets limit to the earth. The expression is more poetical than in Matthew; it is the more arbitrary to think (with Bleek) in the case of of those still living, and in that of . of those who sleep in bliss.

[156] It is, in fact, to impute great thoughtlessness and stupidity to Mark, if people can believe, with Baur, Markusev. p. 101, that Mark did not write till after Matthew and Luke, and yet did not allow himself to be deterred by all that had intervened between the composition of Matthew’s Gospel and his own, from speaking of the nearness of the Parousia in the same expressions as Matthew used. This course must certainly be followed, if the composition of Mark (comp. also Kstlin, p. 383) is brought down to so late a date.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:

22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.

23 But take ye heed: behold, I have foretold you all things.

24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,

Ver. 24. See Trapp on “ Mat 24:29 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

24. ] is to be noticed. It is more than the simple ‘ but :’ and is best rendered by nevertheless: qu. d., though I have forewarned you of all things, yet some of those shall be so terrible as to astound even the best prepared among you.

. . . . . . then those days come after that tribulation: see note on Mat 24:29 .

Fuente: Henry Alford’s Greek Testament

Mar 13:24-31 . The coming of the Son of Man (Mat 24:29-35 , Luk 21:25-33 ).

Fuente: The Expositors Greek Testament by Robertson

Mar 13:24 . , opposes to the false Christs who are not to be believed in, the coming of the true Christ. . , in those days, for Mt.’s , a vaguer phrase, yet making the parusia synchronise with the thlipsis .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mar 13:24-27

24″But in those days, after that tribulation, the sun will be darkened and the moon will not give its light, 25and the stars will be falling from heaven, and the powers that are in the heavens will be shaken. 26Then they will see the Son of Man coming in clouds with great power and glory. 27And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven.”

Mar 13:24 “‘But'” This is a strong adversative that shows a break in context. A new time segment is being revealed.

Mar 13:24 “‘the sun will be darkened'” This is the OT apocalyptic language of the end-time (cf. Eze 32:7-8; Joe 2:10; Joe 3:15; 28:3-4; Amo 8:9; also see 2Es 5:5; Assumption of Moses Mar 10:5; and I Enoch 80:4-7). This is a series of OT quotes:

1. Mar 13:24 is from Isa 13:10

2. Mar 13:25 is from Isa 34:3

3. Mar 13:26 is from Dan 7:13

Yet this may refer to upheavals in nature as the Creator approaches (cf. 2Pe 3:7; 2Pe 3:10-12; Rom 8:18-22). Often these apocalyptic cosmic events are used to describe the fall of governments.

Mar 13:25 This is a quote from Isa 34:4. It reflects the belief that stars are heavenly powers (cf. Jdg 5:20; Job 38:7). In apocalyptic literature falling stars often refer to angels (cf. Rev 8:10; Rev 9:1; Rev 12:4). In the Bible angels are God’s servants, but in Mesopotamian idolatry they refer to gods who control human destiny (i.e., twelve signs of the Zodiac or planet movements).

Mar 13:26 “‘the Son of Man coming in clouds'” Jesus’ humanity and deity are emphasized by the term “Son of Man” as it is used in Psa 8:4; in its regular Jewish idiomatic sense as human being in Eze 2:1; and in its divine sense in Dan 7:13 (cf. Mar 8:38; Mar 13:26; Mar 14:62 all use Dan 7:13). The fact that this “Son of Man” rides on the clouds of heaven shows His deity (cf. Psa 68:4; Psa 104:3). The clouds are the transportation and covering of YHWH (the Shekinah Cloud of Glory during the wilderness wandering period of Exodus and Numbers. Jesus leaves on a cloud [cf. Act 1:9] and returns on the clouds [cf. 1Th 4:17]).

SPECIAL TOPIC: COMING IN THE CLOUDS

“‘great power and glory'” This shows the drastic contrast between His first coming (cf. Zec 9:9; Isaiah 53) and the Second Coming (cf. Revelation 19). This is paralleled, but in different terms, in Mat 24:30.

Mar 13:27 “‘the angels'” In 2Th 1:7 the angels are called Jesus’ angels. Usually they are called YHWH’s angels (cf. Jud 1:14).

“‘gather together His elect'” This is OT prophetic language (cf. Deut. 30:35; Isa 43:6; and Psa 50:5). The exact order of these specific end-time events is uncertain. Paul taught that at death the believer is already with Christ (cf. 2Co 5:6; 2Co 5:8). 1Th 4:13-18 teaches that apparently something of our physical bodies, which were left here, will be united with our spirits at the Lord’s coming. This implies a disembodied state between death and resurrection day. There is so much about the end-time events and afterlife experience that is not recorded in the Bible.

“‘from the four winds, from the farthest end of the earth to the farthest end of heaven'” This implies a world-wide following of Jesus! It also implies a long period of time for the gospel to spread.

The number four in the Bible is symbolic of the world. It referred to the four corners of the world (Isa 11:12), the four winds of heaven (Dan 7:2; Zec 2:6), and the four ends of heaven (Jer 49:36). The elect will be gathered from wherever they are scattered.

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

But, &c. Quoted from Isa 13:10.

after. Greek. meta. App-104.

light. See App-130.

Fuente: Companion Bible Notes, Appendices and Graphics

24.] is to be noticed. It is more than the simple but: and is best rendered by nevertheless: qu. d., though I have forewarned you of all things, yet some of those shall be so terrible as to astound even the best prepared among you.

. . . . . .-then those days come after that tribulation: see note on Mat 24:29.

Fuente: The Greek Testament

Mar 13:24. , in those days after that tribulation) After that tribulation shall come those days. Therefore the , that, refers to a different thing from , those. That refers back to the whole preceding discourse; but those, looks forward to the last events of all, as in Mar 13:32. For the question of the disciples, to which the Lord replies, in Mark also, Mar 13:4 [as in Matthew], had reference by implication, to the end of the world.

Fuente: Gnomon of the New Testament

Mar 13:24-27

6. COMING OF THE SON OF MAN

Mar 13:24-27

(Mat 24:29-31; Luk 21:25-28)

24 But in those days, after that tribulation,–An uncertain period, still in the prophetic future, defined only this far, that the great tribulation treated in the preceding verses must first come. After that has transpired, “those days” begin. Their length can only be determined by the fulfillment of the prophecy now to be made. Whenever it shall be fulfilled in all its parts, we shall have the data for accurately defining the length of “those days,” which begin after “that tribulation.” They may cover days, or years, or decades, or millenniums. “One day is with the Lord as a thousand years, and a thousand years as one day.” (2Pe 3:8.) The event must decide the prophetic significance. The “tribulation” is that mentioned in verse 19, attending the destruction of Jerusalem. The disciples had asked two questions. (Verse 4.) The first question, when shall these things be? has now been answered. Here begins the answer to the second, concerning the coming of the Lord. For other passages on the second coming of Christ, see 1Th 2:19; 1Th 3:13; 1Th 4:15; 1Th 5:23; 2Th 2:1; 2Th 2:8-9; 1Co 15:23; Jas 5:7; 2 Pet. 1:16; 4:12, 1Jn 2:28. “Immediately” after the destruction of Jerusalem (the tribulation) the series of events begins that leads to the coming of Christ.

the sun shall be darkened,–I take what follows to be symbolical, as is usual in prophecy, rather than literal. Christ is “the Sun of Righteousness.” After the destruction of Jerusalem, the causes began to work that led to the great apostasy of the church and produced “the dark ages” of the church.

and the moon shall not give her light,–The moon shines by reflected light of the sun and if it is darkened so will be the moon. So, too, the church shines by the light of Christ. When Christ’s light was darkened by taking the Bible from the people the church gave forth little light during the long night of the Middle Ages.

25 and the stars shall be falling from heaven,—Stars represent great teachers of the church, apostles and evangelists. (Rev 1:20.) When the apostles were dethroned by the Romish apostasy, “the stars fell from heaven,” figuratively. Other stars, great church lights who apostasized, fell from heaven in another sense.

and the powers that are in the heavens shall be shaken–[The powers of heaven may be used figuratively, referring to the great nations of earth; or it may mean the forces of nature are excited to unusual activity. Times have often come in the history of the world when, after years of comparative peace and quietness, when the people have waxed gross in sin, and all the institutions and the order of men are steeped in sin and rebellion, that God stirs up a mighty commotion and war among the nations that spread from one to another that they may be punished for their sins, the hopelessly wicked destroyed, and the institutions of wickedness be wiped out that they may start anew. “Behold, I will stir up the Medes against them.” (Jer 25:31; Jer 51:27.) Periods have since come up–as in the days of Bonaparte–when war as a contagion spreads from nation to nation.] This was true during the World War. Since it seems no one knows for certain what the passage means, could it mean that the powers of the Roman Catholic Church would be shaken by the reformers?

26 And then shall they see the Son of man coming in clouds with great power and glory.–He will be visible to all and his coming will be in splendor. [The destruction of Jerusalem and the Jewish nation seems to have been a type of the second coming of the Son of God and the end of the world, and he passes from one to the other. Jesus will come in a cloud with power and great glory. “And then shall appear the sign of the Son of man in heaven:and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.” (Mat 24:30-31.)

27 And then shall he send forth the angels,–The word “angel” simply means messenger.

and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.–Christians will be in all countries, mingled with the population of earth. The work of the angels or messengers at that time will be to gather together God’s people from the four quarters of the earth. [This seems to me to refer to the future coming of Christ at the end of all things.]

Fuente: Old and New Testaments Restoration Commentary

CHAPTER 60

The Lord is Coming!

But in those days, after that tribulation, 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. And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away.

(Mar 13:24-31)

The historians tell us that the early saints used to greet one another with these words, He is risen; and upon parting they would say, The Lord is coming. Thus they constantly encouraged one another in the faith and constantly reminded one another of both the accomplishment of redemption by Christ and the certainty of resurrection glory with Christ.

Before he left this world, our Lord Jesus assured his disciples that, just as surely as he arose from the grave, he would come again to raise his saints from their graves and translate all his elect in resurrection glory to heaven. That is the subject of Mar 13:24-31. Without question, this is a prophecy of our Lords coming in judgment to destroy Jerusalem, the temple, and the nation of Israel, but it cannot and should not be limited to that. It is also a prophecy of our Saviors second coming. As we read this passage it should always stir our hearts with expectation and desire for the Lords coming. May God give us grace ever to live on the tip-toe of faith in the blessed expectation of Christs glorious Second Advent. The Lord Jesus Christ is coming again.

The Glory of Christs Coming

But in those days, after that tribulation, 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. And then shall they see the Son of man coming in the clouds with great power and glory (Mar 13:24-26).

In the 9th chapter of the Book of Hebrews (Mar 13:24-28) we are told that the Son of God appeared once to put away our sins by the sacrifice of himself. Christ came here to die in our place, to put away our sins by his death; and he has effectually performed that which he came here to accomplish. As our great Advocate and High Priest he now appears in the presence of God for us, making intercession for his elect according to the will of God (1Jn 2:1-2).Our great God and Savior shall, at the appointed time, appear again on this earth to consummate his great work of saving his people from their sins.

As our Savior describes his second advent here in Mark 13, it is obvious that when he comes again, it will not be a secret thing. At his glorious second advent, he will appear with power and great glory. That is the language of Holy Scripture.

And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. (2Th 1:7-10)

Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Rev 1:7)

Our Lord speaks about the sun being turned into darkness, the moon refusing to give light, the falling of stars and the shaking of powers in the heavens. Such language conveys the idea of a great, universal convulsion, a climatic dismantling of creation by the finger of God.

The language used here is very much like the language with which Peter was inspired of God to describe the coming of Christ. .The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up(2Pe 3:10).

The Order of Events

In other words, that which shall immediately precede the glorious appearing of Christ will be the conflagration of the universe. The order of events at the second coming seems to be as follows. These things are not written in concrete. I would not argue in defense of them for even a second. However, this is what appears to me to be likely. I have formed this order by carefully comparing Scripture with Scripture. Whatever the order of events may indeed be, it will not take long to accomplish the whole thing. When the Son of God rises from his throne and says, Behold, I make all things new, it will all be done quickly.

Our blessed Christ will come in the clouds of heaven.

He will raise up those bodies of his saints which sleep in the earth.

Those who are living in faith when he comes shall be caught up to meet the Lord in the air.

He will destroy the present creation and all his enemies with it, and make all things new.

Then we shall come with him to the earth. We shall come with him into a new heavens and a new earth.

Then will come the resurrection of the dead and the great white throne judgment.

After these things ETERNAL LIFE WITH CHRIST IN GLORY!

Radically Different

Christs second advent will be radically different from his first. Our Savior came the first time in humiliation, an infant, born of a poor woman, laid in a manger at Bethlehem, unnoticed, unhonored, unknown. He is coming the second time in power and great glory, in royal dignity, with all the armies of heaven surrounding him, to be seen, recognized, known, acknowledged and feared by all people, nations, tribes and tongues.

Christ Jesus came the first time to suffer, to bear the sins of his people, to be made a curse, to be despised, rejected, unjustly condemned and slain. He is coming the second time as the reigning, almighty Monarch of the universe to put down every foe, put an end to all rebellion, to take possession of all the kingdoms of this world, to judge the world, to destroy his enemies, to make all things new and to be eternally admired by redeemed sinners.

We would all be wise to lay these things to heart and meditate upon them regularly. These facts are filled with comfort for every believer. Our great King, our all glorious Christ, will soon be here again! We shall, with him, inherit all things. We will soon exchange the cross for a crown. We shall enter into everlasting honor, joy, bliss and life.

For all who believe not, the facts revealed in Book of God about the second coming of Christ ought to be terrifying. Indeed, if any dare think upon them, I know they are terrifying to their souls. The Christ they despise reject, and mock will soon call them before his holy bar of judgment. That God-man, whose gospel they trample beneath their feet, will soon hold them accountable. In that day they shall receive of the Lords hand their exact, just due for all their sins. Hell will be their everlasting portion. What is hell?

The Gathering of Gods Elect

In verse twenty-seven, our Master tells us plainly that the first order of business and the primary purpose of his great second advent shall be the gathering of his elect. Throughout the Word of God we are distinctly and constantly taught that our God does all things for the elects sake. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

Just as Gods servants, as the angels of God, are sent out by the preaching of the gospel to gather his elect into his kingdom from the four corners of the earth, so at the end of time those heavenly spirits created to minister to the chosen shall be sent forth to fetch them out of the earth and gather them, all of them, even their dust and ashes, unto Christ in glory! As the angels carried Lazarus into Abrahams bosom, so they shall carry all Gods elect into heavens bosom to be with Christ!

As stated above, the gathering out of Gods elect will immediately precede the Lords judgment of the earth. Our safety shall be taken care of, when the Lord consumes the earth with the fiery brightness of his coming. Nothing shall be done to destroy the earth until all Gods elect are beyond the reach of harm. Not one drop of rain fell until Noah was safe in the ark. Fire and brimstone could not fall upon Sodom until Lot was safely secluded in Zoar. And Gods wrath will not consume his enemies in the earth until he has taken his saints out of the earth.

Blessed be our God, there is a great gathering day coming! We who believe ought to look forward to that great day with unmingled joy, without the slightest dread or fear (2Th 2:1). What a gathering our gathering together unto him shall be! It will be a gracious gathering, a righteous gathering, a loving gathering and a permanent gathering of all the family of God!

The Parable of the Fig Tree

Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass, till all these things be done (Mar 13:28-30).

Our Lord sternly reproved the Pharisees because they could not discern the signs of the times (Mat 16:3). They could not see that the scepter was passing away from Judah. They did not see that Daniels seventy weeks were fulfilled. Let us beware of such blindness. It is a blindness caused by spiritual lethargy and an overmuch fondness for this world.

This parable of the fig tree is not a deep, mysterious, secretive thing. In this parable our Master tells us plainly that when we see the things spoken of in this context, (when we see the abomination of desolation spoken of by Daniel the prophet), his glorious second advent is at hand.

The abomination of desolation spoken of by Daniel is the revelation (to Gods saints, not to the world) of antichrist (Arminian, freewill, works religion). It is that which Paul speaks of in 2 Thessalonians 2, the loosing of Satan to deceive the nations of the world (Rev 20:1-8).

The lesson of the parable of the fig tree is just this: While we must never even guess at, or try to figure out the time of Christs coming, increasing darkness, ungodliness, apostasy and idolatry ought to cause every believer to live on the tip-toe of faith, looking expectantly for Christs appearing.

The rising infidelity, increasing acceptance of popery, Islam, Judaism and mysticism, the worldwide will-worship of this apostate age, the lawlessness, the anarchy, the contempt of authority, the acceptance of sexual promiscuity, (fornication, adultery, homosexuality), and the general calling of evil good and good evil ought to be glaring beacons in our eyes and trumpets in our ears telling us, This is the end! Judgment has begun. The end is near. The Lord is coming.

The more we see these things coming to pass the more reason we have to look up in hope. Our redemption draws nigh! We must therefore watch, be sober, keep our garments white and unspotted from the world (Rev 16:15). Armageddon is here. The judgment of the great whore is at hand. The Lord is coming!

The Certainty of Gods Word

In Mar 13:31 our Lord seems to have anticipated our tendency toward skepticism and unbelief, and therefore warns us emphatically against it. Heaven and earth shall pass away: but my words shall not pass away.

We must never allow ourselves to give any credibility to any questioning of Gods Word. Let us never dare imagine that any word of prophecy is improbable, or unlikely simply because it seems contrary to nature, or experience, or our judgment. Let us never be found among those arrogant fools who imagine that they are smarter than God. We must never find ourselves agreeing with those scoffers who, walking after their own lusts, say, Where is the promise of his coming? (2Pe 3:3-4). Christ is coming again. Rejoice!

But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words. (1Th 4:13-18)

Fuente: Discovering Christ In Selected Books of the Bible

Isa 13:10, Isa 24:20-23, Jer 4:23-25, Jer 4:28, Eze 32:7, Dan 7:10, Dan 12:1, Joe 2:30, Joe 2:31, Amo 5:20, Zep 1:14-18, Mat 24:29-31, Luk 21:25-27, Act 2:19, Act 2:20, 2Pe 3:10, 2Pe 3:12, Rev 6:12-14, Rev 20:11

Reciprocal: Gen 1:14 – and let Isa 24:23 – the moon Isa 34:4 – all the Joe 2:10 – the sun Hag 2:6 – and I Rev 8:12 – and the third part of the sun

Fuente: The Treasury of Scripture Knowledge

5

This paragraph is explained in detail at Mat 24:29.

Fuente: Combined Bible Commentary

THIS part of our Lord’s prophecy on the Mount of Olives is entirely unfulfilled. The events described in it are all yet to take place. They may possibly take place in our own day. The passage therefore is one which we ought always to read with peculiar interest.

Let us observe, in the first place, what solemn majesty will attend our Lord Jesus Christ’s second coming to this world. The language that is used about the sun, moon, and stars, conveys the idea of some universal convulsion of the universe at the close of the present dispensation. It reminds us of the apostle Peter’s words, “the heavens shall pass away with a great noise, and the elements shall melt with fervent heat.” (2Pe 3:10.) At such a time as this, amidst terror and confusion, exceeding all that even earthquakes or hurricanes are known to produce, men “shall see the Son of Man coming in the clouds with great power and glory.”

The second coming of Christ shall be utterly unlike the first. He came the first time in weakness, a tender infant, born of a poor woman in the manger at Bethlehem, unnoticed, unhonored, and scarcely known. He shall come the second time in royal dignity, with the armies of heaven around Him, to be known, recognized, and feared by all the tribes of the earth. He came the first time to suffer-to bear our sins-to be reckoned a curse-to be despised, rejected, unjustly condemned, and slain. He shall come the second time to reign-to put down every enemy beneath His feet-to take the kingdoms of this world for His inheritance-to rule them with righteousness-to judge all men, and to live for evermore.

How vast the difference! How mighty the contrast! How startling the comparison between the second advent and the first! How solemn the thoughts that the subject ought to stir up in our minds! Here are comfortable thoughts for Christ’s friends. Their own King will soon be here. They shall reap according as they have sown. They shall receive a rich reward for all that they have endured for Christ’s sake. They shall exchange their cross for a crown. Here are confounding thoughts for Christ’s foes. That same Jesus of Nazareth, whom they have so long despised and rejected, shall at length have the pre-eminence. That very Christ, whose Gospel they have refused to believe, shall appear as their Judge, and helpless, hopeless, and speechless, they will have to stand before His bar. May we all lay these things to heart, and learn wisdom!

Let us observe, in the next place, that the first event after the Lord’s second coming, shall be the gathering of His elect. “He shall send His angels and gather together His elect from the four winds.”

The safety of the Lord’s people shall be provided for, when judgment falls upon the earth. He will do nothing till He has placed them beyond the reach of harm. The flood did not begin till Noah was safe in the ark. The fire did not fall on Sodom till Lot was safe within the walls of Zoar. The wrath of God on unbelievers shall not be let loose till believers are hidden and secure.

The true Christian may look forward to the advent of Christ without fear. However terrible the things that shall come upon the earth, his Master will take care that no harm comes to him. He may well bear patiently the partings and separations of this present time. He shall have a joyful meeting, by and bye, with all his brethren in the faith, of every age, and country, and people, and tongue. Those who meet in that day, shall meet to part no more. The great gathering is yet to come. (2Th 2:1.)

Let us observe, in the next place, how important it is to note the signs of our own times. Our Lord bids His disciples “learn a parable of the fig tree.” Just as its budding leaves tell men that summer is near, so the fulfillment of events in the world around us, should teach us that the Lord’s coming “is nigh, even at the doors.”

It becomes all true Christians to observe carefully the public events of their own day. It is not only a duty to do this, but a sin to neglect it. Our Lord reproved the Jews for “not discerning the signs of the times.” (Mat 16:3.) They did not see that the scepter was passing away from Judah, and the weeks of Daniel running out. Let us beware of falling into their error. Let us rather open our eyes, and look at the world around us. Let us mark the drying up of the Turkish power, and the increase of missionary work in the world. Let us mark the revival of Popery, and the rise of new and subtle forms of infidelity. Let us mark the rapid spread of lawlessness and contempt for authority. What are these things but the budding of the fig tree? They show us that this world is wearing out, and needs a new and better dynasty. It need its rightful king, even Jesus. May we watch, and keep our garments, and live ready to meet our Lord! (Rev 16:15.)

Let us observe, lastly, in these verses, how carefully our Lord asserts the certainty of His predictions being fulfilled. He speaks as though he foresaw the incredulity and skepticism of these latter days. He warns us emphatically against it:-“Heaven and earth shall pass away, but my words shall not pass away.”

We ought never to allow ourselves to suppose that any prophecy is improbable or unlikely to be fulfilled, merely because it is contrary to past experience. Let us not say, “Where is the likelihood of Christ coming again? Where is the likelihood of the world being burned up?” We have nothing to do with “likely or unlikely” in such matters. The only question is, “what is written in God’s word?” The words of Peter should never be forgotten: “There shall come in the last days scoffers, walking after their own lusts, saying, Where is the promise of His coming?” (2Pe 3:3-4.)

We shall do well to ask ourselves what we should have thought if we had lived on earth two thousand years ago. Should we have thought it more probable that the Son of God would come on earth as a poor man, and die, or that He would come on earth as a King, and reign? Should we not have said at once, that if He came at all, He would come to reign, and not to die? Yet we know that He did come as “a man of sorrows,” and died on the cross. Then let us not doubt that He will come the Second time in glory, and reign as a King for evermore.

Let us leave the passage with a thorough conviction of the truth of every jot of its predictions. Let us believe that every word of it shall prove at last to have been fully accomplished. Above all, let us strive to live under an abiding sense of its truth, like good servants ready to meet their master. Then, whatever be the fulfillment of it, or however soon, we shall be safe. [Footnote: I am aware that some interpreters of the passage now expounded, explain its language very differently from myself. Many regard the “sun, moon, and stars” as emblems of kings and rulers-the “coming of the Son of Man,” as a general expression signifying any great exhibition of divine power-and the “sending forth of His angels,” as nothing more than the sending of ministers and messengers of the Gospel to gather together the people of God.

I will only say that I can see no ground or warrant for such interpretations. They appear to me to be a dangerous tampering with the plain literal meaning of Scripture, and to give a great handle to the Arian, the Socinian, and the Jew, in the arguments that they respectively bring forward in support of their own peculiar views.

I take this opportunity of expressing my decided opinion that the word “generation” in the verse, “this generation shall not pass away,” can only mean “this nation or people-the Jewish nation- shall not pass away.”

The view that it means “the generation of men which is alive now while I am speaking,” would make our Lord to say that which was not true. His words were in no sense completely fulfilled when the generation to which He spoke had passed away.

The view that it means “the same generation which is alive when these things begin, shall also see them accomplished,” appears to me untenable for one simple reason: It is not the natural meaning of the Greek words from which our translation is made.]

Fuente: Ryle’s Expository Thoughts on the Gospels

Mar 13:24, ff. From this point, the reference is to the second coming of Christ, the fulfilment of these things all (Mar 13:4), in the widest sense. See on Mat 24:29.

But. Here almost equivalent to nevertheless; although I have foretold you all things, yet the subsequent tribulations may still astonish you.

After that tribulation. The length of the interval is not definitely indicated. See on Mat 24:29, and Luk 21:24.On the rest of the verse and Mar 13:25 see Mat 24:29-30, where a number of details are added. Comp, also, Luk 21:25-26, where the language is quite different.

And the stars shall be falling. This vivid form is peculiar to Mark.

Fuente: A Popular Commentary on the New Testament

Our Saviour goes on in figurative expressions, to set forth the calamities that should befall the Jewish nation immediately after Jerusalem’s destruction. The sun shall be darkened; that is, all their glory and excellency shall be eclipsed, all their wealth and prosperity shall be laid waste, their whole government, civil and ecclesiastical, destroyed; and such marks of misery found upon them, as never were seen upon a people. Those that apply this to the general judgment, understand the word literally, that the sun and moon will then have their influences suspended; that the holy angels will be sent forth to gather the elect from all quarters of the world, with the sound of the trumpet, says St. Matthew. Prfobably, as there was an audible sound of a trumpet at the giving of law, so three shall be the like sound of a trumpet, when Christ shall summon the world to judgment, for transgressing of that law. A joyful sound will this be to the friends of Christ; a doleful, dreadful sound in the ears of his enemies.

Fuente: Expository Notes with Practical Observations on the New Testament

Mar 13:24-31. But in those days Of vengeance; after that tribulation Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Mat 24:29-35.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

CXIV.

THE SECOND COMING OF CHRIST.

aMATT. XXIV. 29-51; bMARK XIII. 24-37; cLUKE XXI. 25-36.

b24 But in those days, aimmediately after the {bthat} atribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word “immediately” used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at 2Pe 3:4-9 may almost be regarded as an inspired comment with reference to this passage. 2. The terrible judgment upon Jerusalem and the corresponding terror of the judgment day have between them no intervening season of judgment in any way worthy to be compared to either of them. The two periods, therefore, stand with regard to each other in immediate connection. 3. The tribulation which came upon the Jewish people merely began with the destruction of Jerusalem, other woes followed at once, and, coming down through all the centuries of wandering and dispersion, they were yet unfulfilled and incomplete. See Deu 28:58-68] the sun shall be darkened, and the moon shall not give her light, and the stars shall fall {bshall be falling} from heaven, aand the powers of [629] {bthat are in} the heavens shall be shaken. [The language is that of the ancient prophets. See Amo 8:9, Joe 2:30, Joe 2:31, Eze 32:7, Eze 32:8. Compare also Rev 6:12-14. Some regard the language as metaphorical, indicating the eclipse of nations and the downfall of rulers, but there are many similar passages of Scripture which constrain us to regard the language here as literal rather than figurative. See 2Pe 3:10, Heb 1:12, Rev 20:11.] c25 And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows [We can conceive of nothing which would produce greater mental distress or perplexity than changes in the position or condition of the heavenly bodies. Such changes will be followed by corresponding commotions on our planet, as, for instance, great tidal waves and vast agitation in the ocean]; 26 men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken. a30 and then shall appear the sign of the Son of man in heaven [The coming and the sign are the same thing. The word “sign” is used in connection with the coming of Christ to indicate that the nature of the coming (that is, the manner of its manifestations) will be fully commensurate with the importance of the event. His first coming in the manger was not so]: and then shall all the tribes of the earth mourn [The coming will occasion universal mourning in the unprepared, and apparently the majority of people will be in that condition. The term “all” is not, however, to be construed as including all individuals– 1Th 4:15-17], b26 And then shall they see the Son of man coming in {aon the} clouds {cin a cloud} aof heaven bwith great power aand great glory. b27 And then shall he send forth the {ahis} angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one of heaven to the other. bfrom the uttermost part of the earth to the uttermost part of heaven. [To the Jews the trumpet would naturally be [630] associated with the assembling of the people, for silver trumpets were used to call Israel together ( Num 10:1-4, Exo 19:13, Exo 19:16, Exo 19:19, Psa 81:3-5). We are not told why angels are used on this occasion, but they appear to be employed in all the great operations of Providence ( Mat 13:41). The phrases “four winds,” etc., indicate that the angelic search shall extend over the entire globe. The language is that which was then used when one desired to indicate the whole earth. It is based upon the idea which then prevailed that the earth is flat, and that it extends outward in one vast plain until it meets and is circumscribed by the overarching heavens.] c28 But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh. [The preliminary death-throes of this present physical universe, which will strike terror to the souls of those who have limited themselves to material hopes, will be to the Christian a reassuring sign, since he looks for a new heaven and a new earth.] 29 And he spake to them a parable: a32 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; cBehold the fig tree, and all the trees: 30 when they now shoot forth, ye see it and know of your own selves that the summer is now nigh. 31 Even so ye also, when ye see aall cthese things coming to pass, know ye that the kingdom of God is nigh. aknow ye that he is nigh, even at the doors. [As the change of the season in the natural world has its preliminary signs, so the change of conditions in the spiritual realm has its premonitory symptoms. When men see the symptoms which Jesus has described, they will recognize that changes are coming as to the nature of which they can only guess. But the Christian is informed that these changes indicate the coming of the Son of God–a change from a worse to a better season.] 34 Verily I say unto you, This generation shall not pass away, buntil all things be accomplished. [Commentators differ widely as to the import of these words. Godet is so perplexed by them that he thinks [631] they refer to the destruction of Jerusalem, and have been misplaced by the Evangelist. Cook straddles the difficulty by giving a dual significance to all that our Lord has said concerning his coming, so that our Lord in one narrative speaks figuratively of a coming in the power of his kingdom before, during, and right after the destruction of Jerusalem, and literally of his final coming at the end of the world. But this perplexing expression under this theory refers exclusively to the figurative and not to the literal sense of the passage. The simplest solution of the matter is to take the word “generation” to mean the Jewish family or race–and the word does mean race or family– Luk 16:8. Thus interpreted, the passage becomes a prophecy that the Jewish people shall be preserved as such until the coming of Christ. The marvelous and almost miraculous preservation of the racial individuality of the Jews, though dispersed among all nations, might well become the subject of prophecy, especially when Jesus had just spoken of an event which threatened their very extermination.] 31 Heaven and earth shall pass away: but my words shall not pass away. [The disciples had regarded the temple as so permanent that they found it hard to conceive that Christ’s words could be fulfilled with regard to it; but he assures them that his predictions and prophecies are the stable and imperishable things. That even the more permanent structure of the heavens is not so abiding as his utterances.] a36 But of that day and {bor that} hour knoweth no one, not even the angels in {aof} heaven, neither the Son, bbut the Father. aonly. [These words indicate the profound secrecy in which God has concealed the hour of judgment. It is concealed from all people, that each generation may live in expectation of its fulfillment, and we are to watch for the signs, though we may not fully know the times. They also indicate that either by reason of his assumption of our human nature, or by a voluntary act on his part, the knowledge of Jesus became in some respects circumscribed. They also suggest that it is not only idle, but also presumptuous, for men to strive to find out by mathematical calculation and expositions of [632] prophecy that which the Son of God did not know.] 37 And as were the days of Noah, so shall be the coming of the Son of man. 38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, 39 and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. [See Psa 1:5, Mal 3:2.] b33 Take ye heed, watch and pray: for ye know not when the time is. 34 It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch. [Under the figure of the householder and the thief, Jesus appealed to the sense of danger. Under the figure of the servant he appealed to the sense of duty, and under this figure of the porter he appealed to the sense of loyalty. The porter’s desire to honor his lord was to make him so vigilant that he would open the door at once upon his lord’s appearing.] 35 Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning [The night was then divided into four watches. See p. 322. Jesus may here refer either to the duration of the world or to the life of the individual. He divides either period into four sections, in accordance with the night watches which were so fully associated with watchfulness]; 36; lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch. [This warning message was not for the apostles alone, but for all disciples.]

[FFG 629-634]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, 25 And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. 26 And then shall they see the Son of man coming in the clouds with great power and glory. 27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

Mark is the only gospel that mentions this portion of the Lord’s words. The passage definitely adds a future aspect to the prophecy as well as the local limited aspect of 70 AD destruction of Jerusalem.

This passage must have been quite an encouragement to the apostles after the tribulation portion of the message. There would be the question of just when in the future this will occur. There is no indication that the rapture is accompanied by signs in the heavens, but rather as a thief in the night. There is also the aspect that we will be gone in a flash – not a time of appearing armies of angels in the heavens. The following text also adds credence to this being the 2nd Coming of the Lord in His final gathering of His Jewish people from the earth just prior to the judgment. It could also relate to the coming at the end of the tribulation to set aside the armies of the world and the setting up of the Millennial Kingdom.

Which? I think I would opt for the end of the tribulation but would not be able to prove it conclusively.

THE GREAT HOPE:

We now see another shift in the time back to the 70 AD aspect of the prophecy in that the Lord tells them that some of “this generation” will see these things come to pass. Or on the other hand the Lord may have meant the generation that sees the signs of the coming that He has just laid out for them. This would be the generation of the tribulation.

Since He is speaking to Jewish apostles, and knowing that they would be teaching primarily Jewish people of this prophecy, it would fit best if He were speaking of a Jewish generation – one that would see the signs and be present at the coming of the Lord.

Now, this to me fits best, but I must also wonder if the apostles did not see this as speaking to them. Did they not feel that the coming was going to be in their generation especially when tribulation started to come to the early church.

Just what their expectation was we do not know, but it would seem logical that they would see it as for them and their generation.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

5. The Second Coming of the Son of Man 13:24-27 (cf. Matthew 24:29-31; Luke 21:25-28)

These verses do not describe the destruction of Jerusalem but the Tribulation at the end of the present age and the Second Coming that will follow it. The Second Coming is the climax of the Olivet Discourse. It is also the climax of the Book of Revelation, especially chapters 6-19, that is an expanded revelation of the Olivet Discourse.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

In contrast to the appearance of false Messiahs, the true Messiah will appear after the predicted Tribulation. [Note: Bruce, 1:431.] This is, of course, a reference to the Second Coming, not the Rapture. The Rapture terminates the church age, a period of time within the inter-advent age. The Olivet Discourse deals with the larger period, the inter-advent age, and does not refer to the church, though the church exists during most of the inter-advent age. The Book of Revelation gives further information about the celestial phenomena that will happen then (Revelation 6-18; cf. 2Pe 3:10). However the Old Testament prophets also predicted these things (Isa 13:10; Isa 24:23; Isa 34:4; Eze 32:7-8; Joe 2:10; Joe 2:30-31; Joe 3:15; Amo 8:9). If we take the wars, earthquakes, and famines of Mar 13:7-8 literally, and I think we should, we should probably understand these phenomena literally too.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)