Mar 13:5-13 | TNotes | STEP | Summary for Mark 13:5-23: 13:5-23 This section is often divided into two parts, 13:5-13 and 13:14-23 . The first part is often interpreted as describing the destruction of Jerusalem, which occurred in AD 70, while the second part is taken to describe the coming of the Son of Man in the future. It is best, however, to interpret all of 13:5-23 as describing events surrounding the destruction of Jerusalem in AD 70 because: (1) 13:5-23 is Jesus’ answer to the two questions (13:4 ) that deal with the destruction of Jerusalem (13:2 ); (2) The commands to flee Judea (13:14-16 ), the woe announced upon pregnant and nursing women (13:17 ), and the prayer that it not take place in winter (13:18 ) make sense if they refer to the events of AD 70 but not if they refer to the future return of Christ; (3) Three warnings in this passage (13:5 , 9 , 23 ) tie this passage together and indicate that 13:5-23 should be understood as a unit. • The subdivisions of this section are arranged as a chiasm (X-pattern): A: Deceivers claim to be the Messiah (13:5-6 ). B: There are reports of fighting and natural disasters (13:7-8 ). C: There is persecution of believers (13:9-13 ). B': The fighting in Judea and resulting tribulation begin (13:14-20 ). A': Deceivers claim to be the Messiah (13:21-23 ). Summary for Mark 13:5-6: 13:5-6 Jesus warned his followers not to be misled by the many false messiahs who would come claiming, ‘I am the Messiah’ and would deceive many into following them. These false claimants would profess to be the long-awaited Jewish Messiah (not Jesus per se) or to speak on the Messiah’s behalf. Such claimants included Theudas the Galilean (Acts 5:36 ), Simon the son of Gioras, and John of Gischala, who deceived many in the AD 60s.

Summary for Mark 13:5-23: 13:5-23 ^a This section is often divided into two parts, 13:5-13 ^b and 13:14-23 ^c. The first part is often interpreted as describing the destruction of Jerusalem, which occurred in AD 70, while the second part is taken to describe the coming of the Son of Man in the future. It is best, however, to interpret all of 13:5-23 ^d as describing events surrounding the destruction of Jerusalem in AD 70 because: (1) 13:5-23 ^e is Jesus’ answer to the two questions (13:4 ^f) that deal with the destruction of Jerusalem (13:2 ^g); (2) The commands to flee Judea (13:14-16 ^h), the woe announced upon pregnant and nursing women (13:17 ⁱ), and the prayer that it not take place in winter (13:18 ^j) make sense if they refer to the events of AD 70 but not if they refer to the future return of Christ; (3) Three warnings in this passage (13:5 ^k, 9 ^l, 23 ^m) tie this passage together and indicate that 13:5-23 ⁿ should be understood as a unit.

• The subdivisions of this section are arranged as a chiasm (X-pattern): A: Deceivers claim to be the Messiah (13:5-6 ^o). B: There are reports of fighting and natural disasters (13:7-8 ^p). C: There is persecution of believers (13:9-13 ^q). B': The fighting in Judea and resulting tribulation begin (13:14-20 ^r). A': Deceivers claim to be the Messiah (13:21-23 ^s).
Summary for Mark 13:5-6: 13:5-6 ^t Jesus warned his followers not to be misled by the many false messiahs who would come claiming, ‘I am the Messiah’ and would deceive many into following them. These false claimants would profess to be the long-awaited Jewish Messiah (not Jesus per se) or to speak on the Messiah’s behalf. Such claimants included Theudas the Galilean (Acts 5:36 ^u), Simon the son of Gioras, and John of Gischala, who deceived many in the AD 60s.
13:7 ^v The Greek word translated must is also used in 8:31 ^w. In both instances, God’s sovereignty over events is emphasized.

• but the end won’t follow immediately: These things would occur, and just as birth pains are followed by childbirth, God’s judgment on Jerusalem would follow. However, these events did not indicate that it was going to happen right away.
13:9 ^x The second watch out! warns of persecution that was to come upon Christians (see 6:11 ^y; 8:34-38 ^z; 10:30 ^aa; see 4:17 ^ab). Jewish Christians would be brought before local councils of Jewish leaders, who had authority over Jewish communities. We read of such a council in Matt 10:17 ^ac and probably in Matt 5:22 ^ad (see also Acts 4:1-22 ^ae).

• beaten in the synagogues: Paul’s beatings in 2 Cor 11:24-25 ^af were probably inflicted in the local synagogue.

• The followers of Jesus would also be susceptible to trial before governors and kings (see Acts 23:24 ^ag; 24:10-27 ^ah; 25:1–26:32 ^ai). Such trials were due to their being followers of Jesus (Mark 13:9 ^aj, 13 ^ak), not on account of real wrongdoing (see 1 Pet 4:14-16 ^al).
13:10 ^am Such trials (13:9 ^an, 11 ^ao) would be a means through which the Good News would be preached to all nations. This would all take place first—i.e., before the destruction of Jerusalem. For Paul’s understanding of how the Good News had already been preached to every nation in his day, see Rom 16:26 ^ap; Col 1:6 ^aq, 23 ^ar (see also Rom 1:5 ^as, 8 ^at; 10:18 ^au; 15:19 ^av, 23 ^aw).
13:11 ^ax A word of encouragement follows the warning of 13:9 ^ay. Jesus’ followers need not fear what they should say in these circumstances. The early followers of Jesus were generally uneducated and without political influence (see Acts 4:10-17 ^az; 1 Cor 1:26 ^ba), so this assurance would have comforted them. Believers are not prohibited from thinking about what they will say, but they need not worry about it.
Summary for Mark 13:12-13: 13:12-13 ^bb There would be no single group, not even their own families, to whom persecuted Christians could automatically flee or turn for help (see Matt 10:35-36 ^bc; Luke 12:53 ^bd). They would be universally hated because of their allegiance to Jesus (because you are my followers). Those who remain faithful to death (to the end) will be saved from eternal punishment (see also Mark 8:35 ^be; Rev 2:7 ^bf, 10 ^bg, 17 ^bh, 26-28 ^bi; 3:5 ^bj, 12 ^bk, 21 ^bl).