Mark 13:1-37

It is widely held that the discourse as recorded in the thirteenth chapter of Mark's Gospel is one of the most difficult passages in the New Testament to understand and interpret. There are several reasons for this.

In the first place, the discourse is written in what is called apocalyptic language - that is, with the use of terms and symbols that have a hidden meaning. Because of the unsettled state of the Jewish nation at that time, it was not expedient for Jesus to set forth in bold and simple language the prediction of events that wold so clearly describe its impending doom. It was for a similar reason that John used such involved symbolism in the book of Revelation. His readers would catch the significance of his statements but, if his words reached the ears of the Roman authorities, they would be at a loss to know what he was talking about. So, Jesus clothed his words in a rich symbolism that would have meaning for his disciples in that day, but which are difficult to interpret today.

In the second place, Jesus deliberately intertwined his references to the destruction of the Temple with his references to things that were to follow that fateful incident, including his second coming. Throughout this passage one sentence may refer to the fall of Jerusalem while the next sentence may go on immediately to describe Christ's coming again at the end of the age. Again, this device was used to make his words unintelligible to those who might attempt to convict his followers of disloyalty to the authority of Rome.

In the third place, this passage must be understood in the light of the literary background of the day in which it was written. Commenting on books which reflect this background, William Barclay writes as follows:

Between the Old and New Testaments there was a time when the Jews knew no freedom. In that time a popular literature grew up. Jesus would know it. All of the Jews would be familiar with its picture. These books are dreams and visions of what will happen when "the day of the Lord" comes and in th terrible time immediately before it. They continue to use the Old Testament imagery and to supplement it with new details but it must be noted that all these books are never meant to be taken prosaically as road maps of the future and time-tables of events to come. - The Gospel of Mark, p. 318.

It was in this contemporary literary style that Jesus couched his message to the disciples. This explains, in part, why this passage which is so difficult for us to understand could be both meaningful and helpful to the disciples who heard it.

Finally, it should be remembered that the writers of the Gospels were not primarily concerned with giving a connected and strictly chronological account of Jesus's teachings. This is demonstrated especially by Matthew in his Gospel. He gathers up certain happenings and certain of the teachings of Jesus according to their subject matter and not strictly in the order of their happening. It is quite possible that Mark did this sort of thing in the present passage.

While reporting the great discourse of Jesus to his disciples at the end of his earthly ministry, Mark may have included sayings that were given on other occasions, because they were of the same tenor and tone as those that Jesus uttered at this particular time. If this is actually what Mark did, then that would account for the change of theme from one paragraph to another and, in part, for the difficulty that the interpreters experience in seeking to explain the meaning of the passage. It must be remembered, hwoever, that we have this passage as the Holy Spirit led Mark to write it, and the divine Author stands ready to reveal its truths in increasing clarity to the serious student.