Mark 13:1–37
13 And as he came out of the temple, one of his disciples said to him, “Look, Teacher, what wonderful stones and what wonderful buildings!” 2 And Jesus said to him, “Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down.”
3 And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, 4 “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” 5 And Jesus began to say to them, “See that no one leads you astray. 6 Many will come in my name, saying, ‘I am he!’ and they will lead many astray. 7 And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. 8 For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains.
9 “But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them. 10 And the gospel must first be proclaimed to all nations. 11 And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit. 12 And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. 13 And you will be hated by all for my name’s sake. But the one who endures to the end will be saved.
14 “But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in Judea flee to the mountains. 15 Let the one who is on the housetop not go down, nor enter his house, to take anything out, 16 and let the one who is in the field not turn back to take his cloak. 17 And alas for women who are pregnant and for those who are nursing infants in those days! 18 Pray that it may not happen in winter. 19 For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be. 20 And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days. 21 And then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it. 22 For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. 23 But be on guard; I have told you all things beforehand.
24 “But in those days, after that tribulation, 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 And then they will see the Son of Man coming in clouds with great power and glory. 27 And 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 out 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 say to you, this generation will not pass away until all these things take place. 31 Heaven and earth will pass away, but my words will not pass away.
32 “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard, keep awake.1 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 servants2 in charge, each with his work, and commands the doorkeeper to stay awake. 35 Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows,3 or in the morning— 36 lest he come suddenly and find you asleep. 37 And what I say to you I say to all: Stay awake.”
1 Some manuscripts add and pray 2 Or bondservants 3 That is, the third watch of the night, between midnight and 3 a.m.
Section Overview
On a narrative level, this so-called eschatological discourse (Mark 13:1–37) bridges the attempts of the opponents of Jesus to trap him (up to 12:12) and the actual passion of Jesus in Jerusalem (chs. 14–16). More specifically, the discourse in chapter 13 links the anticipated destruction of the temple and Jerusalem with the impending once-and-for-all sacrifice of Christ (14:9, 22–25) as the cornerstone of a new living temple and people of God (cf. 12:1–12). Both Jesus as the cornerstone and the new people of God, consisting of redeemed of Jews and Gentiles, must endure trials and tribulations.
Parallel to Matthew and Luke, this discourse contains Jesus’ predictions of the destruction of the temple (Mark 13:1–4), the suffering and persecution of the disciples (beginning in Judea; esp. 13:9–13), worldwide proclamation of the gospel (13:10), tribulation (13:7–8, 14–20), and the second coming of Jesus (13:24–27). Matthew and Mark include a warning of false messiahs and false prophets (13:21–23) as well as the exhortation to “watch and pray” (13:33–37). The parable of the fig tree illustrates such watchfulness. Above all, the disciples are not to confuse various future events with the distinct second coming of Christ. Among such future events are the destruction of the temple (13:2), persecution (13:9), and anti-Christian blasphemy and false claims (13:22).
Thematically, the so-called eschatological prospect concludes Jesus’ instructions prior to his passion in Jerusalem. In his speech he admonishes his disciples to be alert to God’s will and ways amid imminent (regional) and future (cosmic) calamities (13:1–37). Readiness to suffer and to trust in God is of central importance for his followers. Jesus’ encouraging and warning (13:5, 9, 23, 33) and his instructions about future events focus on preparedness to suffer, witness, and trust in God’s sovereign ways. While he answers his disciples’ concrete question (e.g., 13:1–4, 7), Jesus goes far beyond their initial horizon. On the other hand, he does not encourage his disciples to begin speculating about details of future events. Rather, they are not to lose focus on God in the midst of future tribulations, even when it might appear as though God were not present or preventing evil from happening.
The best way to understand 13:1–37 is to recognize that Jesus speaks of some events that may happen before AD 70 (13:5, 7–14, 19, 22) and some events that clearly extend to a more distant future. This is especially in view in 13:24–27, which describes the second coming of Jesus after these sufferings (13:4–13, 14–23). Verses 28–37 stress the proper response to the general signs of the times by way of alert prayer. “This generation” in 13:30 (cf. comment on 13:30–32) probably refers more generally to the godlessness of fallen mankind rather than to a specific and particular “generation” of people (cf. comments on 8:12; 8:38). Regardless of the exact meaning of “this generation,” 12:30 conveys the idea that tribulations will begin to take place, while their end is not determined. Jesus thus emphasizes that ungodliness will coexist with God’s redemptive work until he returns. Jesus teaches that both the suddenness of his second coming (13:36) and the apparent delay of his coming (13:35) are to be held in tension.
Section Outline
III.B. Work in Jerusalem (11:1–13:37) . . .
4. Jesus and the Future (13:1–37)
a. The Prediction of the Destruction of the Temple (13:1–4)
b. Warning about Deceptions (13:5–7)
c. The Suffering and Witness of the Disciples (13:8–13)
d. Tribulation (13:14–20)
e. Warning of False Messiahs and False Prophets (13:21–23)
f. The Second Coming of Jesus (13:24–27)
g. The Metaphor of the Fig Tree; Time Sequences (13:28–32)
h. Exhortation to Watch and Pray (13:33–37)
Response
Jesus ends his overall discipleship instruction with an expansive look into the future. He cautions the disciples to be vigilant and prayerfully tuned to God’s will and purposes. Jesus speaks of imminent and regional, as well as future and cosmic, disasters and trials (13:1–37). Some of the events mentioned have not yet occurred to this present day. This includes the cosmic catastrophe and the transformative rise of a new heavens and a new earth. In the midst of these God-permitted trials, Jesus’ elect followers are to be prayerful, watchful, and Spirit-led witnesses. As God’s elect they are not proud with a sense of entitlement but rather rest safely in God’s presence as they persevere in all manner of temptations and trials. They are to trust in Jesus’ words alone, even in the midst of impressive, supernatural, and satanic phenomena being performed around them (13:11, 13, 20, 22, 36–37). Thus they are to await Christ’s second and glorious coming (cf. 8:38). At that point will be the judgment of all that opposes God in idolatry, injustice, rebellion, and immorality (13:13, 26–27, 35).
Rather than speculating about exact time sequences and the time of the second coming, followers of Jesus are called to suffering maturity and trusting endurance in the present. They are to be prayerful and alert in the midst of impressive signs, devastating events, and severe tensions even within families (13:12). Only God-given trust in the triune God will provide the strength to prevail (vv. 12, 20, 33–37) amid the ever-increasing problems and conflicts in a world that persists in turning away from its Maker. The disciples can take comfort in the well-preserved and authoritative words of Jesus that he has spoken beforehand. These words are more trustworthy than creation itself (v. 31). In authority, they are equal to the Torah and represent its anticipated fulfillment.
Jesus guides his followers of today to focus on that which is important in his eyes. He cautions his followers not to squander their energies in futile speculations about specific future events. Rather, they are to be alive to the essential mission of God, ready to suffer, trusting in the enabling power of God to overcome many forms of evil. Such a trust in God amid disasters is a matter of daily practice. A trusting, prayerful, and maturing disposition of heart also affords a level of flexibility in case the disciples’ understanding of future events should prove incorrect (see the warning in 13:32–37). Proponents of differing views of the exact nature of the tribulation—and that of the millennium—will thus not come to grief but be able to stand the test and emerge purified.
The contemporary followers of Christ are thus shaped by three realities, past, present, and future: (1) the past event of the coming, life, death, and resurrection of Jesus; (2) the present sustaining power of the Holy Spirit (13:11); and (3) the future return of Christ to establish fully his eternal kingdom. These three realities have a cleansing and focusing effect on his contemporary followers.
Some manuscripts add and pray
Or bondservants
That is, the third watch of the night, between midnight and 3 a.m.
13:1 The builder Herod the Great saw to the enlargement of the rather modest second temple to about double the size of Solomon’s temple. Both temples were situated on Mount Moriah, that is, “on the threshing floor of Ornan the Jebusite” (2 Chron. 3:1).
13:2 Jesus’ words become public knowledge and will be misused against him (Mark 14:58; 15:29). The anticipated destruction of Jerusalem and its temple occurs because of the temple’s misuse by the Jewish leaders and their ongoing injustice (12:9). Above all, however, the system of temple sacrifice cannot atone, once and for all, for the sinfulness of mankind (contrast Heb. 7:28; 9:12; 10:10). The ultimate purpose of God is thus, figuratively speaking, a living and universal temple, consisting of renewed and purified Jews and Gentiles. Titus, son of the Emperor Vespasian, headed the campaign against Jerusalem and its temple AD 66–70.
13:3 The disciples of Jesus’ inner circle, Peter, John, and James (Mark 5:37; cf. 1:29 and 3:16–18), together with Andrew, have a fine view of the temple from the vantage point of “the Mount of Olives.” Both Ezekiel 43:2–9 and Zechariah 14:1–9 identify the Mount of Olives as the location of the revelation of God’s glory. As so often, the disciples learn in personal discussions with Jesus.
13:4 As noted above, the twofold question in verse 4 does not represent an exact parallelism: “When will these things be?” (v. 4a) focuses on a time frame, while “What will be the sign when all these things are about to be accomplished?” (v. 4b; i.e., “are beginning to be fulfilled or carried out”) focuses on time sequences and event-signs. The disciples are now asking when the present eon will finally come to an end. Because of the ministry of Jesus among his disciples, they have begun not to expect the immediate end of the present eon before the new eon arises. Rather, Jesus has begun to teach them that the new eon (i.e., the eternal kingdom of God; cf. Matt. 19:28), protrudes into the old eon as an eschatological event. A “sign” represents an unmistakable cosmic omen signaling the end of the present eon.
13:5–6 Jesus warns his disciples of being “lead . . . astray” (Gk. planaō; Mark 13:5, 6; cf. comment on 12:24). They must realize that the destruction of the temple will set off a chain of divinely orchestrated events (13:7), in which even disciples of Jesus will be drawn to listen to false teachers (13:9, 21–23, 33). These false teachers preach a form of near-expectation of the end (vv. 6–8). They falsely claim to be Christ: “Many will come in my name” (contrast 9:37, 39).
13:7 To counteract an exaggerated near-expectation of the end, Jesus speaks of coming “wars” as one aspect of the destructive consequences of fallen human beings.
13:8 “Famines” caused by corrupt people, unjust systems, or natural disasters (cf. Rev. 6:4), as well as “earthquakes,” may describe at least partially the severity and magnitude of God’s judgment upon his creation (Isa. 13:13). Once again Jesus guards against an extreme near-expectation by stating that “these are but the beginning of the birth pains” (cf. Matt. 24:8). The metaphor of “birth pains” suggests a gradual increase in the frequency and duration of these different events.
13:9 Jesus’ admonition to “be on your guard,” can be rendered literally as “you watch over yourselves,” that is, “be alert” (cf. 2 John 1:8). As John the Baptist (cf. Mark 1:14) and Jesus are handed over (Gk. paradidōmi), so the opponents of Jesus’ followers will “deliver” (“hand over”) them to be tried in courts (vv. 9, 11–12). They are to be Spirit-led “witness[es]” (Gk. eis matryrion). As such, they are to stand before Jewish and Gentile courts, councils, and tribunals all over the world (cf. v. 10). The Sanhedrin is the Jewish court (14:55 [cf. ESV mg.]; 15:1, 43) at which punishments such as beatings are decreed, while “governors” represents Gentile officials. “Kings” refers to both Jewish client kings and Gentile rulers. Jesus’ prediction finds multiple fulfillments in the ensuing trials of the disciples before various Jewish and Gentile courts and tribunals.
13:10 The “gospel must first be proclaimed to all nations.” Jesus speaks of the divine necessity (Gk. dei, “it is necessary”) of this plan. It is decreed that the good news of—and about—Jesus must be proclaimed worldwide before the end comes. Note the divine passive of the news’ “be[ing] proclaimed,” emphasizing that it is God’s very will and counsel that the good news go forth. The adverb “first” emphasizes that God pursues this plan before the second coming of Jesus (cf. 13:7; see 1 Chron. 16:8, 31). Followers will prayerfully find their holistic way of fitting into this grand mission of God, and they will also be prepared to suffer. The phrase eis panta ta ethnē refers to “all Gentiles” or “all nations” (cf. Mark 11:17; Matt. 28:19). The worldwide proclamation of the gospel functions as a dynamic link between the earthly work of Jesus and his expected future return (cf. Acts 3:20–21).
13:11 “Do not be anxious beforehand [promerimnaō]” warns of anticipatory worrying, as if God were not going to be present during a trial (Mark 4:19). God, through his Holy Spirit (John 14:26), will give (dothē; divine passive) the words to speak during a trial. Note that laleō (“I speak”) is used three times here. It is one way of proclaiming the good news (Mark 3:10; cf. Luke 12:11–12). This requires that the disciples increasingly learn to rely not upon themselves but directly on God and his Spirit (2 Cor. 1:9).
13:12 Severe family division can occur because the gospel will be received very differently by each individual person. Once again, Jesus emphasizes that the call to follow him has a higher priority than loyalty to one’s natural family. It is Jesus who restores humans to a principal walk with God above all else in life.
13:13 Followers of Christ should not suffer for their own folly and disobedience (cf. 1 Pet. 2:20; 4:15). Yet even in the absence of folly, belonging—and witnessing—to Christ can lead to unseen and seen opposition and hatred. As Jesus was rejected and detested, so will his followers be. Compare the expression “you will be hated by all” with Mark 13:9. Besides 13:13 (cf. comments on 13:33–37), there are many exhortations in the NT to endure in trials and tribulations (esp. using Gk. hypomonē, “patient endurance”).
While Jesus speaks of those who are safely and securely in the hand of God, namely, the elect (vv. 20, 22, 27), he also exhorts them to prevail, referring to “the one who endures to the end.” In this context, to be “saved” means to be rescued from destructive persecution (cf. v. 20).
13:14 In conjunction with 2 Thessalonians 2:1–12, the reference to the “abomination of desolation” (cf. Dan. 9:27; 11:31; 12:11; Matt. 24:15) probably refers to the ultimate desecration of God’s universal and living temple at the hand of the Antichrist. This future event is proleptically prefigured in the destruction of the physical temple in Jerusalem in AD 70. The ultimate and future desecration of God’s universal temple speaks, however, about the godless blasphemy of the Antichrist (cf. 1 John 2:18) amid the universal people of God, who are likened to a temple made of “living stones” (1 Peter 2:5).
13:15–19 Together with the Antichrist’s desecration of the living temple, “tribulation” (Gk. thlipsis) also occurs. This tribulation (Mark 13:15–23) takes on such severe proportions that it cannot exclusively refer to its terrible beginnings in Judea (v. 14), including the Jewish War (AD 64–73), the flight of Christians (AD 67), and the destruction of the temple (AD 70). Rather, it will be unprecedented since the “beginning of the creation” (13:19). However, there is hope for eventual deliverance (cf. Neh. 9:27; Hos. 5:14–6:2).
13:20 Graciously, the universal phenomenon of tribulations is “cut short” by the “Lord” (Gk. kyrios; referring here to God). The “elect” (eklektos; “chosen” or “select”) should not be a proud, elite, or an exclusive group that somehow seeks to merit the love of God through its good conduct. Rather, the elect are worldwide recipients of God’s gracious, undeserved, and preserving call (cf. Mark 13:22, 27). They have nothing to boast about, except that they have been restored through Christ’s death and are secure in his gracious salvation.
13:21–22 The attendant phenomena of the tribulation include “false christs” (Gk. pseudochristoi) and “false prophets” (pseudoprophētai). They expect the immediate end of this eon and thus contradict Jesus’ teaching on the end times as described in 13:24–25. They also “lead” many “astray” (contrast 13:5). They do so by performing demonic “signs and wonders.” This is similar to the actions of the ultimate pseudochristos, i.e., the Antichrist, as well as his anti-Christian forebearers. These false teachers tolerate and endorse idolatry, pride, and sexual immorality.
Unlike the authority of the revealed, canonical Word of God, i.e., Scripture, “signs and wonders” are not unequivocal indicators of God’s will. This fact arises, e.g., from a comparison between 2 Corinthians 12:12 and 2 Thessalonians 2:9. It is therefore necessary to be discerning with claims of particular revelations or dreams unsupported by the main emphases of Scripture. The follower of Christ must focus on what Scripture focuses on. The false prophets will even try, albeit ultimately unsuccessfully, to mislead (apoplanaō) the elect in a deceptive way.
13:23 Concerning the expression “be on guard,” cf. comment on 13:9. In a pastoral way, Jesus speaks “beforehand” so that his followers may not be deceived by demonic, supernatural phenomena, false teaching, idolatry, and/or spiritualized immorality (cf. John 13:19). Rather, they are to be steadfast in trials and in simple but powerful trust in God (compare comment on 13:13 with James 1:12). Paul will later convey similar, anticipatory warnings when addressing the Ephesian elders (Acts 20:28–32).
13:24–25 The explicit time marker “after that tribulation” clearly distinguishes what Jesus has said up to this point and what now follows. At this juncture, Jesus mentions cosmic events that will serve as portents of the coming of the (then) enthroned (Mark 14:62) Son of Man (8:38). God’s created light sources (Gen. 1:14–18), including the sun, moon, and stars, are darkened. These cosmic events will usher in God’s final judgment (Mark 8:38; 14:62; cf. Zeph. 1:15) and precipitate a new heaven and earth (Rev. 21:5). This event does not require a complete destruction of the present creation. However, everything that opposes God’s purposes (2 Pet. 3:10–13) will cease at that point.
13:26–27 The subsequent “coming” of the “Son of Man . . . in clouds” (Mark 13:26) alludes to Daniel 7:13. In redemptive history there is, first, the coming of Christ to this earth, i.e., his incarnation. According to Daniel 7:13–14 and in combination with the implied claim of Mark 8:38, Jesus, the resurrected Son of Man (8:31), is then presented as coming to the Ancient of Days at his exaltation (cf. Ps. 110:1; Acts 2:34–36; 7:56). There he receives everlasting “dominion,” “glory,” and “a kingdom” in which “all peoples, nations, and languages . . . serve him” (Daniel 7:14; cf. Mark 8:31; 14:25). Thirdly, as the exalted and reigning One, i.e., as the exalted Lord (Hb. Adonai; 12:35–37), Jesus repeatedly predicts his return to this world at the parousia (8:38; 9:7; 14:62).
At that point he will come “with great power and glory,” echoing key motifs from Daniel 7:14. This is his second coming to earth. Note also in this context the comments on 8:38 and 9:1. Jesus will send “angels” (cf. Mark 8:38) to “gather his elect . . . from the ends of the earth” (cf. 13:20, 22; cf. Isa. 43:5). Gathering the elect from everywhere indicates that the worldwide commission to testify to Christ will have been fulfilled. Compare this end-time event with Mark 13:10, where the gospel is to be proclaimed to all nations (panta ta ethnē), i.e., to Jews and Gentiles alike (cf. [16:15]).
13:28–29 In contrast to the withering fig tree in 11:12–14, 20–21, the present metaphor of the fig tree illustrates the appropriate concern about time sequences, especially those described in 13:5–23. Jesus’ reference to “these things” in v. 29 (cf. “all things” in v. 23) is more general than the disciples’ narrow perspective implied in 13:4. Note the broad scope of the entire section (13:5–27).
13:30–32 It is only at this point that Jesus takes up the initial question of time sequences (cf. comment on 13:4). In the preceding section of 13:5–29 his primary focus was on the more important sequences of events. It is likely that the phrase “this generation” denotes in more general terms fallen mankind (cf. comments on 8:12; 8:38; 9:19).
Contrary to Jewish expectations in Second Temple Judaism, sinful mankind, that is, successive generations, will be allowed to live until the second and final coming of the Son of Man. During this time God’s people mature and grow, although in the midst of much tribulation (cf. Matt. 13:29–30). If Mark 13:30 were to be taken as a specific reference to the generation presently alive at the time of Jesus, it would nevertheless mean that “this generation” lives while tribulations begin, but such tribulations would not necessarily end there. Jesus’ statement “until all these things take place” (Gk. mechris hou tauta panta genētai) means literally, “until all these things become” or “. . . take their course.” Most likely then, the statement speaks not of a brief period of time but rather of the beginning of a process (cf. comment on 9:1).
13:31–32 Surprisingly, Jesus declares that his “words” will endure beyond the present creation itself, that is, “heaven and earth.” Jesus spoke similar words concerning the authoritative five books of Moses, that is, the Torah: “Truly, I say to you, until heaven and earth pass away, not an iota . . . will pass from the Law until all is accomplished” (Matt. 5:18). Jesus claims nothing less than equality between his teaching and the revealed, written Word of God. The divine authority of Jesus’ words stands (cf. Mark 8:38) despite the fact that only his heavenly Father determines the precise time of his second coming (13:32–33). The fact of Jesus arising as the authoritative speaker, on par with Scripture, is firmly established in 13:31. He is the eternal “Son” (v. 32), understood as an analogical description of eternal closeness, honor, and submission (cf. John 17:5). The fact that he does not know the exact time of the end (v. 32; cf., however, Acts 1:7) does not, therefore, question his divine authority, since he has just claimed divine and supreme authority in his words (v. 31).
On the other hand, Jesus does indeed limit himself to human existence. While kenosis in Philippians 2:7 is best taken as Jesus’ confining himself to human existence rather as than his divesting himself of divine attributes, he often limits himself voluntarily to human existence (cf. Heb. 5:7). At times, however, Jesus clearly displays his divine nature, even while living on earth (e.g., Mark 2:5–11; 9:2–8). Jesus thus emphasizes in 13:28–32 that the catastrophic events must not dishearten his followers. They are to hold on to the hope of his return as ultimate redeemer and authoritative judge (8:38).
13:33 Jesus gives this future outlook so that the disciples will be watchfully and prayerfully “on guard” and alert in order to prevail in trials and thus escape temptations (cf. 14:38; cf. comments on 13:9–13). The entirety of chapter 13 features a wide semantic range of Jesus’ warnings to the disciples. He uses the Greek words (1) blepō (“I watch out”; 13:5, 9, 23, 33), (2) grēgoreō (“I am watchful,” “I am wakeful”; 13:34, 35, 37), and (3) agrypneō (“I stay alert” or “watch over”; 13:33). Such repetition and variation indicates that his followers are not to speculate about future events. Jesus does not speak about the future so that his followers might know exactly what will happen in the future. Rather, Jesus provides this sobering future panorama so that his followers may practice prayerful discernment in which trust in God and faithfulness to him are paramount. The instruction thus aims at godly lives lived now (cf. comment on 13:34–37).
13:34–37 This short parable resembles to a degree the parable of the wicked husbandmen (12:1–12). In close connection with the preceding verses, the present parable calls the disciples to be ready at all times (cf. Eph. 6:18) amid the pursuit of their responsibilities. The unexpected (“suddenly”) return of the “master of the house” from a longer journey (Mark 13:35–36) corresponds to the sudden coming of the Son of Man. He should not find them “asleep” (v. 36; cf. Matt. 24:50; 25:5; Luke 17:24–32). Instead of investing energies in speculating about exact time sequences, all followers of Christ should be vigilant, hopeful, and trusting in the midst of these terrifying tribulations. It is important to stress that when the Son of Man comes again, he returns to his own possession (cf. Mark 12:6, 35–37; 14:62). This notable fact arises in the parable’s references to his “home” (13:34) and the “master of the house” (v. 35).