Mark 13:24Meaning & Commentary from the Church Fathers

Many find that the prophecies of the Lord regarding His forthcoming return are intricately linked to those concerning the fall of Jerusalem, often with overlapping meanings. The expressions used by ancient prophets to depict the end of the world, such as the darkening of celestial bodies and the falling stars, evoke similar imagery as the prophecy regarding Jerusalem's destruction. Some propose that the present prophecies of Christ speak to a single subject: the devastation of Jerusalem and the anticipated return of Jesus Christ should be viewed as a prophetic-ideal portrayal of the events tied to this destruction, including the utmost sufferings of the besieged, the humiliation, and scattering of the Jewish people, alongside the triumph of Christianity.

To dispel this seemingly plausible yet fundamentally erroneous notion, it is vital to recognize that the language utilized by ancient prophets differs markedly from the direct statements of Jesus Christ. He chose not to employ an ambiguous, metaphorical style, especially when warning His disciples against misconceptions about future occurrences. When examining the language of the ancient prophet, one perceives that it is indeed allegorical; contrastingly, the words of Christ convey a clear and direct message.

Moreover, in every instance where Jesus speaks of His coming, it is understood as a literal event; it would be peculiar to interpret it metaphorically in this context, where His statements are most evidently grounded in historical reality. Such a metaphorical interpretation would impose an unnatural lens on the subsequent parables. Particularly, the allegory surrounding Jerusalem's downfall does not resonate with the imagery of the final judgment of the world with which Jesus concluded His discourse. We must also recall that the letters of the Apostles depict the future culmination of the world and the glorious return of the Lord in unmistakably literal terms; why then should we dismiss this prophecy in the Gospel when we see it affirmed in the Apostolic writings?

Another concern arises from reading in St. Matthew that the conclusion of the age and the coming of the Lord will occur suddenly after the tribulations of those days, implying a rapid timeline post the calamities tied to Jerusalem's fall. This has led some to perceive that the God-Man may be suggesting His return is imminent, pointing to potential inaccuracies and ambiguities in His prophetic words. However, this enticing thought is swiftly countered by St. Luke's narration, which inserts the entirety of the Gentile age between Jerusalem's destruction and the Lord's return, during which Jerusalem will remain oppressed by the uncircumcised and the Jewish people will be held captive by the nations.

The notion that this Gentile period will be brief is dispelled by the term "times," alongside the events that must transpire during this duration. This reality is more acutely illustrated in Paul's epistle to the Romans, where he emphasizes that Israel's spiritual blindness and dispersal will persist until the full measure of the Gentiles has entered (Rom. 11:25). This scenario undeniably implies a protracted period ahead. Thus, neither Christ nor His disciples had any reason to expect the fulfillment of prophetic events to occur sooner than ordained.

What, then, should we make of the term "suddenly" found in the Gospel of St. Matthew? This serves as a prophetic abbreviation, often concealing entire epochs. It may also be reasoned, as revealed through comparing the Gospel accounts, that we do not possess the complete dialogue of Jesus as originally spoken. It is implausible that such an extended conversation went without interruptions from the disciples' inquiries and interactions. Throughout the dialogue, traces of discipleship questions guide the flow of the discussion, rendering it clear and specific to the original audience. However, when transcribed into text, the continuity is often lost, resulting in disparate subjects being conjoined and the future depicted in a more contemporary manner. Nevertheless, those who can discern the true perspective will find clarity in the imagery, revealing distinct and separate truths from the represented vision.

It remains uncertain from the Lord’s words whether this refers to the conclusion of the entire universe or just the earthly realm; therefore, various speculations can arise. However, the Lord indicated that the conclusion of the world will precede the Final Judgment for humanity dwelling on the earth. If this end pertains solely to those on earth, we should presume it does not signify the termination of the universe, but rather the cessation of earthly life or potentially the end of the planet's existence as a place for habitation. This knowledge rests solely with God. Given that the Lord’s discourse suggests a more likely conclusion to earthly life, I feel compelled to interpret the anticipated phenomena as seen through the perspective of an earthly inhabitant. Thus, I state that due to the upheavals to come, it will appear to those on earth as though stars are falling from the skies. The stars, however, cannot truly descend to the earth, as the earth is minuscule in comparison to all of them, even individually. Moreover, the Lord indicated that when these events unfold, we should raise our heads (Luke 21:28), for we will behold the Son of Man arriving on the clouds of heaven with great power and majesty (Matthew 24:30). From this, we can infer that the heavens—the entire universe, apart from the earth, including the clouds—will persist in existence, fulfilling the Creator’s divine purpose. What will transpire next regarding our planet? Will its rotation around the Sun be disrupted and drawn into the Sun as if absorbed? Or might the Sun itself cool to a point where it no longer provides light or warmth? Or will some other transformation occur within our solar system? These questions remain unanswered, and detailing them was not necessary for the Apostles to understand the signs accompanying the world’s end. They only needed to know that these occurrences would lead to the revealing of the Kingdom of Heaven and the commencement of eternal blissful life.

Similarly, the Lord, considering the Apostles as little ones, concealed knowledge of the final day from them. Yet, it is clear that the Lord possesses insight regarding the last day and hour, for He Himself has fashioned the ages. How could anything that exists not recognize Wisdom, the Creator of the ages, the Finisher and Accuser, just as the spirit comprehends what resides within man (1 Cor. 2:11)? It is evident to all that the Son knows as God yet assumes the role of one who does not know as man, for only that which is visible can be distinguished from the intelligible.

Yet, in those days following that tribulation, the sun will be darkened, the moon will cease to shine, the stars will tumble from heaven, and the celestial powers will be shaken. The sun will lose its brightness, not through destruction but by being outshone by the radiance of Christ's return; the stars will fall away, for their light will no longer be needed in the absence of night. The heavenly powers will be shaken by this transformation.