23 

The Future Tribulation
(Mark 13:14–23) 

But when you see the abomination of desolation standing where it should not be (let the reader understand), then those who are in Judea must flee to the mountains. The one who is on the housetop must not go down, or go in to get anything out of his house; and the one who is in the field must not turn back to get his coat. But woe to those who are pregnant and to those who are nursing babies in those days! But pray that it may not happen in the winter. For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. And then if anyone says to you, “Behold, here is the Christ”; or, “Behold, He is there”; do not believe him; for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. But take heed; behold, I have told you everything in advance. (13:14–23)

The second coming of Jesus Christ is one of the Bible’s most intriguing and provocative themes, and both believers and unbelievers must carefully consider its eternal implications. For believers, the Lord’s return is the realization of God’s promise and their hope. Those who love the Lord Jesus are constantly “looking for the blessed hope and the appearing of the glory of [their] great God and Savior, Christ Jesus” (Titus 2:13), knowing that they will be rewarded by Him (cf. 1 Peter 5:4) and will remain forever in His presence (1 Thess. 4:17). Thus, the thought of His return should fill them with joy and anticipation. Conversely, for unbelievers the second coming stands as a terrifying promise of the divine judgment that awaits all who reject the Lord Jesus (2 Thess. 1:9–10). When He returns, not only will He gather His own and welcome them into His eternal kingdom, He will also destroy His enemies and cast them into eternal hell (cf. Matt. 25:31–46). That reality should compel unbelievers to recognize that “the world is passing away, and also its lusts” (1 John 2:17), and that only those who call on the name of the Lord, placing their faith in Him, will be saved from everlasting punishment (cf. Rom. 10:9–13).

In Mark 13:14–23, the Lord Jesus continues His description of the catastrophic circumstances that will precede His return and the establishment of His millennial monarchy. Jesus taught these truths while He was with His disciples on the Mount of Olives. It was evening on Wednesday of Passion Week. The following day He would celebrate the Passover meal with them. On Friday He would die on the cross, and on Sunday He would rise from the grave.

The Lord’s activities on Wednesday started with a full day of teaching in the temple courtyard. After pronouncing judgment on the edifice itself and the people engaged in the apostate form of religion it housed (v. 2), Jesus exited Jerusalem with His disciples. They passed out the Eastern Gate, across the Kidron Valley, and up the slope of the Mount of Olives. From there, they could look back and see the marble stones still gleaming in the fading glow of evening. The Lord’s earlier declaration of judgment on that massive wonder prompted a question in the minds of Peter, Andrew, James, and John. They asked Him privately, “When will these things be?” (v. 4). Jesus’ disciples wanted to know not only about the coming demolition of the temple but also about the signs of the end of the age (cf. Matt. 24:3). In response to their question, the Lord delivered a sermon regarding His return. Known as the Olivet Discourse, it is the longest recorded reply to any question asked Him in the Gospels (cf. Matt. 24:4–25:46; Luke 21:8–36). Jesus’ answer foretold the events that would happen in the world before His return, though He did not specify the exact time when those catastrophes would occur (cf. Acts 1:7).

As seen in the exposition of 13:5–13 in the previous chapter of this volume, Jesus first surveyed the cataclysms that will mark the beginning of the final tribulation period, a specific seven years of horrible divine retribution, prophesied in Daniel 9:27 and detailed in Revelation 6–16. (For more on the tribulation as described in the book of Revelation, see John MacArthur, Because the Time Is Near [Chicago: Moody, 2007].) Using the metaphor of birth pangs, the Lord explained that the end of the age will be characterized by false teachers, false messiahs, wars, rumors of wars, earthquakes, famines, and violent persecution against believers. Although similar devastating realities have always been part of earth’s troubled history, their frequency and severity will rapidly and dramatically increase at the very end as the final judgment is birthed. The afflictions this world has experienced up to the present time are merely previews of the unparalleled destruction that will occur in the months prior to the return of the Son of God.

The Bible describes the tribulation as a time of universal devastation, in which the full wrath of God will be unleashed all over the earth (cf. Dan. 9:27; Rev. 6–16). It will also be a time of unmitigated evil, as the normal restraining power of the Holy Spirit against evil is withdrawn (2 Thess. 2:7) and demonic activity is permitted to increase (Rev. 9:1–6). Though the church will have already been raptured to heaven (cf. John 14:1–3; 1 Cor. 15:51–52; 1 Thess. 4:15–18; Rev. 3:10), the good news of salvation will still be preached to unbelievers through the testimony of 144,000 redeemed Jews (Rev. 7), two powerful witnesses (Rev. 11), an angel flying in midheaven (Rev. 14:6), and countless numbers of Gentiles who embrace the gospel during that time (Rev. 7:9–10). (For an explanation and defense of the pretribulation rapture of the church, see 1 & 2 Thessalonians, The MacArthur New Testament Commentary [Chicago: Moody, 2002,] chap. 11.)

In this section (13:14–23), the Lord continued to discuss the future tribulation, specifically focusing on the second half of that era. As He described these events, He identified the perversion of the Antichrist, the panic of the people, and the protection of the elect.

THE PERVERSION OF THE ANTICHRIST

But when you see the abomination of desolation standing where it should not be (let the reader understand) (13:14a)

After describing the initial birth pangs, Jesus shifted His focus to a major event that will notify everyone that they are in the final time of tribulation: they will see the abomination of desolation standing where it should not be. In Matthew’s parallel account, Jesus noted that the abomination of desolation was that “which was spoken of through Daniel the prophet, standing in the holy place” (Matt. 24:15). Marking the midpoint of the tribulation (cf. Dan. 9:27), that detestable event will activate the most intense calamities of divine judgment, triggering a time that Jesus described as the “great tribulation” (Matt. 24:21).

The word translated abomination (from the Greek term bdelugma; along with its Hebrew equivalents shiqquwts and tow`ebah) refers to that which is detestable, foul, immoral, blasphemous, and abhorrent to God (e.g., Lev. 18:22–29; Deut. 22:5; 25:13–16; 1 Kings 11:5–7; 14:24; 2 Kings 16:3; Prov. 11:1; 12:22; 15:8–9; 20:23; Jer. 16:18). It was often used in reference to idolatry and pagan worship practices (e.g., Deut. 7:25; 27:15; 32:16; Isa. 44:19; Ezek. 5:11; 7:20; 18:12). In the book of Revelation, it describes the wickedness of the city of Babylon (17:4–5). Revelation 21:27 promises that “no one who practices abomination” will be permitted entrance into heaven.

The book of Daniel mentions the abomination of desolation three times (9:27; 11:31; 12:11). In Daniel 11:31, the term is used to describe the historical perversion of Antiochus IV, the Seleucid king who controlled Israel from 175–165 B.C. Calling himself “Theos Epiphanes,” which means “manifest god,” Antiochus desecrated the temple in Jerusalem by sacrificing a pig on the altar, forcing the priests to eat its meat and erecting an idol of Zeus within its walls. With ruthless abandon, Antiochus oppressed the Jewish people, slaughtering thousands and selling many more into slavery. The intertestamental apocryphal books of 1 and 2 Maccabees detail both the atrocities committed by Antiochus and the Jewish people’s ability to overthrow him and purify the temple.

But the desecration of the temple by Antiochus IV was only a foreshadowing of the Antichrist’s future perversion. Daniel 9:27 and 12:11 describe that end-time event, situated at the midpoint of Daniel’s seventieth week, when the Antichrist will set up his throne in a rebuilt temple in Jerusalem and declare himself to be God. After pretending to be a peacemaker by making an alliance with Israel, the Antichrist will turn against the Jewish people, massacring them and desecrating the temple for a period of three and a half years (cf. Rev. 11:2; 12:1). He will also make war with believers (Rev. 13:7), whether Jew or Gentile, killing many for their unwavering faith in the Lord Jesus Christ (cf. Rev. 6:9–11).

During that time, the Antichrist will openly blaspheme God, elevating “himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God” (2 Thess. 2:4; cf. Rev. 13:15). His “coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Thess. 2:9–10). Whereas Antiochus IV erected an idol of Zeus in the temple, the final Antichrist will exalt himself as God and demand the worship of all people on earth (cf. Rev. 13:7–8). His blasphemous religion will be promoted by the ultimate false prophet, who will perform great miracles through Satan’s power in order to deceive the world (Rev. 13:11–15; cf. 2 Thess. 2:9–10).

As noted in the previous chapter of this volume, the warnings given by Christ in the Olivet Discourse were not intended for the Twelve specifically but for believers who will be alive at the end of the age when these things occur. That interpretation is reinforced by the exhortation to let the reader understand. This is not for the listening disciples but for future readers of Scripture. In the years immediately prior to the second coming, people will read Jesus’ words and, realizing they are in the midst of the final tribulation, be equipped to understand and endure the trials of that unparalleled trouble.

THE PANIC OF THE PEOPLE

then those who are in Judea must flee to the mountains. The one who is on the housetop must not go down, or go in to get anything out of his house; and the one who is in the field must not turn back to get his coat. But woe to those who are pregnant and to those who are nursing babies in those days! But pray that it may not happen in the winter. (13:14b–18)

During the final tribulation, the Jewish people will particularly be assaulted. Jesus’ instruction to those who will one day experience the events that directly target Israel is simple and clear: Get out immediately! When the desecration of Jerusalem’s future temple by the Antichrist takes place, then those who are in Judea must flee to the mountains. The only safe reaction to the abomination of desolation is to escape from Jerusalem with urgency, because the impending massacre will be so severe. As those closest to the temple, the people living in Jerusalem and Judea at that time will find themselves in the greatest danger from the Antichrist. Though he will assert his deadly dominance over the entire world, his wrath will be aimed especially at the Jewish people, along with believers everywhere. The word flee (a form of the Greek verb phuegō) is related to the English term “fugitive.” In light of the imminent threat, the only hope for Jerusalem’s residents will be to abandon the city and hide in the mountains.

In describing these end-time events, the prophet Zechariah declared that only one-third of the Jewish population living in Judea at that time will survive (Zech. 13:8–9). Those who successfully escape will come to saving faith, having been refined by God through the persecution inflicted on them by the Antichrist. As God Himself has promised, at that time “they will call on My name, and I will answer them; I will say, ‘They are My people,’ and they will say, ‘The Lord is my God’” (v. 9b).

The Antichrist’s fury against Israel will produce a holocaust far more severe than the Roman assault on Jerusalem in A.D. 70. Though it is true that many of Jerusalem’s inhabitants fled to the mountains when Rome’s armies attacked, their escape only foreshadowed the future flight that will take place at the very end. Important details from both the Olivet Discourse and other biblical prophecies were not fulfilled in A.D. 70, such as the destruction of the nations that attack Jerusalem (Zech. 12:8–9), the visible return of Christ (Zech. 14:1–11; Mark 13:24–27; Acts 1:9–11), the judgment of the nations by the Lord Jesus (cf. Matt. 25:31–46), and the establishment of His earthly reign in Jerusalem for a thousand years (Rev. 20:4–6). Those unfulfilled prophecies indicate that the horrors described by Jesus in these verses are future and cannot refer to that first-century event.

Again stressing the urgency of that future situation, Jesus added, The one who is on the housetop must not go down, or go in to get anything out of his house. The escalating danger will be so great that there can be no time to waste, not even to go inside one’s house to collect personal belongings. In ancient Israel, most houses were built with a flat roof that acted as an outdoor terrace, with stairs leading down on the outside of the house. In the evening hours, people often gathered on their rooftops to unwind from the day and enjoy the cooler weather. Jesus warned that anyone who happens to be on his rooftop when he hears about the abomination of desolation should flee the city immediately. He should not even take a few minutes to retrieve items from inside his home, since the danger will exponentially increase with each passing moment. For that same reason, the one who is in the field must not turn back to get his coat. He should leave it behind and flee. Those who cannot make a quick escape, like those who are pregnant and those who are nursing babies, will find themselves in an extremely precarious position in those days. Their inability to move rapidly will increase the risk of capture and death. Yet, those who are part of God’s elect remnant will be protected by Him as they go into hiding.

Compared to other places in the world, the winters in Israel are generally mild though it does occasionally snow in Jerusalem. (On average, the city experiences a major snowstorm every few years.) However, when Jesus urged, Pray that it may not happen in the winter, His point was simply that any hindrance, including inclement weather, would slow the escape of those attempting to flee. Because the threat will be so great, any obstacle—including cold, rain, or snow—will elevate the danger.

THE PROTECTION OF GOD

For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. And then if anyone says to you, “Behold, here is the Christ”; or, “Behold, He is there”; do not believe him; for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. But take heed; behold, I have told you everything in advance. (13:19–23)

As noted above, the abomination of desolation will mark the midpoint of the final seven-year tribulation. The second half of that tribulation period (called the “great tribulation” by Jesus in Matt. 24:21) will be even more severe than the first three and a half years. In fact, those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. At no point in earth’s history, even during the global upheaval of the flood, has there been a more catastrophic time than will occur at the very end. Obviously, as noted above, Jesus’ description could not be applied to the destruction of Jerusalem in A.D. 70, as some suppose. In Revelation chapters 6–16, the apostle John denotes the unparalleled horrors that will characterize the very end, as God’s wrath is poured out on the whole earth. The judgments that mark the latter half of the tribulation period include the following: a great earthquake will devastate the earth (Rev. 6:12–17); hail and fire will consume a third of earth’s vegetation (8:6–7); a third of the ocean will be turned to blood (8:8–9); a third of freshwater will be poisoned (8:10–11); a third of the sun, moon, and stars will be darkened (8:12); countless demons will be released from bondage to terrorize mankind (9:1–12); a third of earth’s population will be killed (9:13–21); another great earthquake will kill seven thousand people (11:13); incurable sores will cause people great pain (16:2); the entire sea will turn to blood and all sea creatures will die (16:3); the rivers will turn to blood (16:4); the earth will experience extreme heat (16:8–9); darkness will engulf the world (16:10–11); the Euphrates River will dry up (16:12); and a final, global earthquake will cause massive changes to earth’s appearance (16:17–21). Clearly, cataclysmic events of that magnitude and succession have never yet occurred in human history. They await fulfillment in the final days, just prior to Christ’s return and the establishment of His millennial kingdom.

As Jesus went on to explain, Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. The judgment of God on earth, including His allowing the fury of Antichrist against the Jews and the saints, will make the great tribulation an unparalleled time of terror. In fact, it will be so unbearable that God Himself will cut it short. The verb shortened (a form of the Greek word koloboō) means “to end abruptly” or “to stop instantly.” Rather than subjecting the earth to a prolonged period of either divine judgment or satanic tyranny, God has predetermined to put a halt to the devastation before the entire human race is destroyed. Consequently, He will limit the great tribulation to a period of three and a half years (Dan. 7:25; 12:7; Rev. 11:2; 12:14; 13:5).

The elect may refer to believers in general (cf. Rev. 17:14) or to the nation of Israel specifically (cf. Isa. 45:4), since God will preserve a remnant of both redeemed Jews and Gentiles. If He did not put a sudden end to the Antichrist’s savage assault on believers, none of the elect would survive. Yet, God has promised to protect His own. Though some will be martyred, many will be preserved as an earthly remnant. When Christ returns, they will be those who populate His earthly kingdom. (For more on the Bible’s teaching regarding the millennial kingdom, see John MacArthur and Richard Mayhue, eds., Christ’s Prophetic Plans [Chicago: Moody, 2012].)

Jesus continued warning that future generation that, during those shortened days, if anyone says to you, “Behold, here is the Christ”; or, “Behold, He is there”; do not believe him; for false Christs and false prophets will arise. Due to the chaos and catastrophes that will characterize the great tribulation, religious liars and deceivers will take advantage of people’s terror and desperation. Their message of satanic deceit will convince many to believe them, because they will show signs and wonders. But though they will try to lead astray, if possible, the elect, they will be unable to do so. God’s elect are always personally secured by Him, so that it is impossible to take them out of His hand or the Son’s hand (John 10:28–29).

Jesus’ words highlight the relationship between human responsibility and divine sovereignty. On the one hand, believers are commanded not to be deceived by false prophets but to endure to the end (Mark 13:13). After all, they have been duly warned. As Jesus said, Take heed; behold, I have told you everything in advance. On the other hand, they are also assured that, because they are elect, it is impossible for them to be led astray and lose the gift of salvation (cf. John 6:37, 40; 17:11; 1 Cor. 1:8; 1 Thess. 5:23–24; Rom. 8:30–39). True believers know the voice of their Master (John 10:27–29), and they will reject all others (John 10:5). Having been called to place their trust in Him, they can be confident that He will hold them safely until the eternal glories of heaven become theirs (cf. 2 Tim. 4:18).

The terror of those final days, as horrific as it will be, will not last indefinitely. As the next passage reveals (Mark 13:24–27), the Lord Jesus continued by explaining that He will return to earth to defeat the Antichrist and rescue the elect (cf. Rev. 19:11–21). Such is the substance of the Christian hope (Phil. 3:20; 1 Thess. 4:13–18; Titus 2:11–14). Though the great tribulation will occur, human history will not ultimately end in turmoil and calamity but in triumph and victory. When the Lord Jesus Christ returns, He will establish His glorious millennial reign on the earth, where the saints will be exalted with Him. As the book of Revelation declares: