Otium Sanctum

Mark's Eschatological Discourse: General Observations

The Gospel reading for the 33rd Sunday of OT (Year B) is taken from the eschatological discourse of Mark chapter 13. Jesus had entered Jerusalem as foretold by the prophet Malachi, he has cleansed it, and now announces its end. The Temple has become a symbol of Judah's religious status quo, of the pious hypocrisy of its leaders and the legalistic religiosity that puts holocausts and sacrifices above the demands of mercy. When the kingdom is finally established, this old order will be washed away as dross is cleansed by purifying fire.

An outline of Mark 13 can be given as follows:

The whole discourse is introduced by questions about the fate of the Temple. The answer of Jesus, however, includes also what will happen to his disciples in the process (vv. 9-13). There is assurance however that the Lord's mercy will prevail and the difficulties will not turn out for the worse (v. 20).

The first part of Jesus' answer is in an inclusion formed by vv. 5-6.21-23 -- statements about a lie that is going to be perpetrated "in those days." Attempts to deceive "the elect" will be made, and therefore, these have to be on guard.

The second part of the discourse coincides with the liturgical selection for the 33rd Sunday. The Son of Man will come in glory "after the time of distress", when the old creation has begun to pass away. He will come to gather the chosen ones from the four corners of the world. This will happen when the time is ripe (v. 28), i.e. as when one says "summer is near". The Lord, in so many words, says that the time is "Soon".

The conclusion of the discourse is a call to vigilance.

Mark 13: 24-37: The Second Part of the Discourse

The second part of the eschalogical discourse opens up with an apocalyptic scenario. The falling away of the lights of day and night announce the rising of the New Light. The Son of Man, Jesus now appearing in glory (cf. Daniel 7:13-14), will now come for the elect.

The time of his coming is described in qualitative terms. It will be as when the fig tree has began to ripen and one can say "summer is near." The signs already described should alert the disciples for what is being announced: the Coming of the Lord.

Finally, the call to vigilance is highlighted by a parable: the master of the house leaves his house, giving assignments to his servants. He will come back at a time not announced, but when he does arrive, it would be better for his servants to be found on the job than to be unawake.

Some Difficulties

1. The discourse begins with the destruction of the Temple but it is actually about the Coming of the Lord

The Temple is not only a sacred place in Jerusalem. Understood within the context of Old Testament creation theology, it is the conclusion of God's creative activity: the building of His dwelling. However, seen in the light of the New Testament, we understand that all the Temples of Israelite history, are provisional in character: they are shadows pointing to the real Temple: Jesus Christ (cf. John 2) and His Bride, the New Jerusalem (cf. Apoc. 21:2). The Temple of Jerusalem then that the disciples so admired will be destroyed to give way to the New Temple.

2. "Before this generation has passed away all these things will have taken place."

The passage is difficult if understood as referring to a definite generation (the first generation of Christians). Actually the verse is to be understood as addressed to every generation that hears these words of the Gospel. A generation, after all is tied to a particular period of time that is quantitative in nature, e.g. the Generation of the 70's and the 80's. Since the period of time discussed here is qualitative in nature, then the idea of "generation" here has to be understood also in a qualitative manner. It is not limited to the first century generation of Christians but also covers every Christian generation that awaits the coming of the Lord.

3. "But as for the day or hour, nobody knows it, neither the angels of heaven nor the Son; no one but the Father."

The passage is taken by some fundamentalist groups as a proof that the Son is inferior to the Father. For those who think that Jesus is only a human being that God has glorified, this is proof that Jesus is NOT God. For those who believe in a "hierarchical" Trinity, the passage proves that Jesus is a lesser God.

The passage does not say anything about the quality of Jesus's nature vis-a-vis the Father. He does not know in the same way that the VP for Finance does not know everything that the VP for Human Resource knows. And Jesus' "not knowing" what the Father knows can also be understood in the light of the Incarnation: in the words of Paul, he has "emptied" himself of the Godhood and speaks "in the form of a slave." (cf. Fil. 2:6-11)

Within the Trinity are relations -- "Father-Son-Holy Spirit" -- where each Person has a particular work proper to Him: the Father is Creator, the Son is Redeemer, the Holy Spirit is Sanctifier and Consoler. The recreation of the world and the "time" of the passing away of the old order find their context within the work of Creation, which is the ongoing task of the Father. Hence it should not be a surprise if He who Redeems would say that He "does not know" the specifics of the world's Re-Creation.

The Birth Pangs

It must be observed that the Coming of the Lord is described as occuring "after that time of distress" (v. 24) which he also describes as "birth pangs" (13:. Paul and John use the word "birth pang" or its idea as the period that precedes the new life of the new days with the Christ of glory.

Romans 8:18-27

Reflecting on the sufferings that Christians are undergoing Paul declares: "what we suffer in this life can never be compared to the glory, as yet unrevealed, which is waiting for us." (v. 18). Then he writes: "From the beginning until now, the entire creation has been groaning in one great act of giving birth, and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for our bodies to be set free..." (v. 22-23). The "whole of creation" is "in travail" -- all pains of history are just the birth pangs that announce a new birth. That is why the Christian who is immersed in historical events and also suffers with it can only groan inwardly in prayer, aided by the Holy Spirit, as he continues to await the coming revelation of the sons of the God (v. 19).

John 16:16-22

In this section of Jesus' Farewell Discourse, he explains what he means by "a short while". The phrase actually refers to the period of time that his disciples will be without his physical presence in this world. He tells the disciples that they will be weeping and wailing, but there sorrow will turn to joy. He then continues:

A woman in childbirth suffers
because her time has come;
but when she has given birth to the child
she forgets the suffering
in her joy that a man has been born into the world.
So it is with you: you are sad now,
but I shall see you again, and your hearts will be full of joy
and that joy will not be taken away from you. (JB)

The suffering of a woman in childbirth is contrasted here with the joy that makes forget of her pains afterwards, when she gives birth to the baby. The sadness of the disciples in the present will also give way to the joy of being reunited with the Lord when He comes again.

The "distressful times" in the Marcan eschatological discourse is a necessary prelude, albeit painful, to the coming of the Lord. The upheavals of history as described -- wars and earthquakes -- are in the words of Paul creation's groanings as it awaits the revelation of God's sons. The suffering of the disciples during times of persecution, and the confusion sown in their midst by messianic pretenders, can also be seen as the death throes of an Enemy unwilling to let go -- he'd do anything to do damage, even if he dies in the process. But the disciples have to be alert because in the end, it is the Lord who will come in glory.

Be Alert

The final words in Mark's eschatological discourse is "Keep watch." The word blepete echoes four times during the length of the discourse (vv. 5.9.23.33). In verse 33, it occurs with two other words that in the New Testament have become the standard command for Christians in the last days: agrupneite agrupneite and grhgoreite gregoreite.

"Take care that no one deceives you" (v.5)

The first sign of the last days that Jesus mentions is that of deception. The deception will involve, not only the interpretation of calamities and historical events, but also of the coming of pretending Messiahs (cf. v. 21).

Deception is the mark of the Devil, the Father of lies. When the old order passes away, the Devil will find himself without a domain to work in, and so He will do his best to cast as much damage as can be done. The damage will not be one his domain -- the world -- but on the disciples. It will be like the case of Mafiosi wars: if a gang cannot reach the head, they will strike at the family and its business.

"Be on your guard, they will hand you over..." (v.9)

Within the context of the Devil's death throes will be the persecution of the disciples. The same word that us used for the process that brings Jesus to the Sanhedrin, to Pilate and to the cross is used here: "you shall be handed over..." The Holy Spirit however, the Advocate, will be with them and will make sure that they'd be defended before the tribunals of men.

"You must therefore be on guard; I have forewarned you of everything." (v. 23)

This is the conclusion of the first part of the speech. Jesus has answered the question about "the signs" (cf. Peter's question in v. 4). The signs he mentions are:

historical events and calamities
• coming of pretenders (false Christs and false prophets)
• persecution of disciples
• the setting up of the Abomination (desecration of the Temple)

All the above will cause confusion among the disciples -- and perhaps even despair -- and so they must be alert. For the real moment is still about to begin (cf. part 2)

"Be on your guard...stay awake"

The last time that blepete occurs it is mentioned with two verbs that mean "Do not be caught off your guard" Literally: "Do not sleep".

Agrupnew and gregorew are words that are normally used for people who have to keep awake through the watches of the night. Agrupnew agrupnew is equivalent to the Filipino "maglamay"; a derivative noun from agrupnew describes "insomniacs". On the other hand, gregorew gregorew is the verb for those who watch sheep.

Combined with the parable of the Master who leaves home and gives assignments to his servants, the above three verbs become the standard description of the Church as it waits for the coming of Her Lord.