Read Mark 13:24–32. What great event is described here? The great event described in Mark 13:24–32 is none other than the return of Jesus Christ in glory, preceded by signs in the sun, moon, and stars. The New Testament is full of prophecies pointing toward this wonderful event. The apostle Paul describes it in detail in 1 Thessalonians 4:13–18, where he speaks of those who have fallen asleep in Christ being raised to life and caught up with the living saints to meet Christ in the air. In 1 Corinthians 15, the apostle speaks in detail about the reality of the resurrection of the dead, which occurs at Christ’s return. Peter describes that great day as well in 2 Peter 3:3–13, explaining that the Lord is not slow about His promise but wants all people to come to repentance. And Revelation has vivid descriptions of Christ’s return (see Revelation 1:7, Revelation 6:12–17, Revelation 14:14–20, and Revelation 19:11–21). The consistent New Testament teaching is that Christ’s return is personal, literal, visible, and audible. Everyone will see Him when He comes. What, however, does Jesus mean by “this generation” and “that day” or “that hour”? These words have troubled many people because obviously the generation to whom Jesus spoke is long dead. A number of solutions to this passage have been suggested. Some argue that the word “generation” can refer to a race of people, in this case the Jews. That is to say that the Jewish race would not perish before Christ returns. Another solution is to speak of the generation of people who see all the signs fulfilled as those that will not pass away before Christ returns. But a simpler solution is to note that in Mark 13:30, Jesus uses the word “this” as in “this generation,” and in Mark 13:32, He uses the word “that” as in “that day and hour.” In Mark 13, the word “this” (houtos, hautē, touto) appears more often in verses 1–13, leading to the destruction of Jerusalem. The word “that” characterizes the latter part of the chapter. Thus, “this generation” most likely refers to the first-century generation, which saw the destruction of Jerusalem, as Mark 13:30 describes. However, Mark 13:32 refers to the second coming of Christ, which is still future and was more distant from the first century. Consequently, Mark 13:32 uses the word “that” to speak of events more distant from the first century.

Read Mark 13:19. What does this verse refer to? Mark 13:14, regarding the abomination of desolation, is the fulcrum around which the chapter pivots (see Tuesday’s study). Mark 13:19 marks a transition point, as well. It refers to a great tribulation that does not have an equal since the creation of the world. This portends a greater or more extensive persecution than had occurred at the fall of Jerusalem. Mark 13:19 also shifts to the future tense, pointing toward events more distant from Jesus’ time. Just as Mark 13:14 echoes the prophecy of Daniel 9, the great persecution described here in Mark 13:19–23 echoes the prophecies of Daniel 7 and 8, where the little-horn power persecutes the people of God for “a time and times and half a time” (Dan. 7:25, NKJV). This prophetic period of 1,260 days is equal to 1,260 literal years (Num. 14:34, Ezek. 4:6). This time extended from A.D. 538 to A.D. 1798. In A.D. 1798, Napoleon sent his general to take the pope captive. During this time period of 1,260 years, the little-horn power persecuted and killed those who did not agree with its system of church governance. Read Mark 13:20–23. What hope does God offer His people during the time of persecution, and what warning does He give them as it closes? Mark 13:20 speaks of persecution being shortened for the sake of God’s people. Historically, the fires of persecution did lessen after the rise of the Protestant Reformation, shortening the time of distress. As the little horn’s power waned, more people joined the reforms. But the little horn would rise in power again, as the prophecy of Revelation 13 indicates. In Mark 13:21–23, Jesus warns of another threat: that of false prophets and false christs, who will arise before He comes back. Jesus warns His followers to beware of them. At the time Jesus warned about false christs, His movement had barely even begun, and yet, He was able to make such an amazing prediction, which has come true (even today people claim to be Jesus). How should this prediction increase our trust in the Word of God?

Read Mark 13:14–18. What clue does Jesus give in figuring out what the “abomination of desolation” refers to? Jesus comes to the central point about the fall of Jerusalem in Mark 13:14. He refers to “_the abomination of desolation._” The Lord says that the reader should understand. With these words, Jesus is pointing the disciples to the book of Daniel. This terminology appears in Daniel 9:27, Daniel 11:31, and Daniel 12:11, with a parallel in Daniel 8:13. Read Daniel 9:26, 27. Who is the “anointed One,” and who is “the prince who is to come” (ESV)? The “anointed one” in Daniel 9:26 (ESV) is the Hebrew word māšiaḥ, in English, Messiah. In a careful study of Daniel 9:24–27, it is clear that this anointed one refers to the coming of Jesus Christ. But who is “the prince who is to come,” who brings the desolation of the city of Jerusalem? The city was destroyed by the Roman general Titus. Thus, it seems logical that he is “the prince who is to come” referred to in Daniel 9:26, 27. The two individuals are linked because the way that the Messiah was treated spelled the doom of the city. What, though, is this “abomination of desolation” that Jesus, referring to Daniel, talks about? Unfortunately, many scholars believe that this abomination refers to Antiochus Epiphanes’s desecration of the temple in the second century B.C. That doesn’t work though. Jesus describes the “abomination of desolation” as something that occurs after His own time here, so it hardly could refer to something that happened two centuries before Christ’s earthly ministry. Instead, the abomination likely refers to the planting of the Roman pagan standards in Israel during the siege of Jerusalem in the late A.D. 60s. This was the sign for the Christians to flee, which they did. Just as Jesus predicted, Jerusalem fell. How can we learn to trust Him and the Bible in all its predictions?

Read Mark 13:1–13. How did the disciples respond to Jesus’ statement about the temple, and what is the significance of Jesus’ answer to them? As we have noted, the temple complex was a truly amazing structure. Josephus notes that the Royal Portico on the south side of the complex had 162 pillars, each of which three men clasping hands could reach around (Antiquities, 15.11.5 §§413–414). Jesus says that it will all be thrown down. Such a prophecy concerning this amazing structure would sound to the listener like the end of the world. “As Christ’s attention was attracted to the magnificence of the temple, what must have been the unuttered thoughts of that Rejected One! The view before Him was indeed beautiful, but He said with sadness, I see it all. The buildings are indeed wonderful. You point to these walls as apparently indestructible; but listen to My words: The day will come when ‘there shall not be left one stone upon another, that shall not be thrown down.’ ”—Ellen G. White, The Desire of Ages, p. 627. The disciples want to know when this prediction that Jesus has made will come to pass. Thus, in Mark 13:4, a small group—Peter, James, John, and Andrew—ask Him for the timing. They want to know when all these things will happen and what will be the sign when they are about to take place. What is striking in Mark 13:5–13 is that Jesus spends most of His time not in describing the fall of Jerusalem but rather in warning His disciples about what they can expect in their ministry of establishing the early Christian church. It does not sound as though it’s going to be easy either. In fact, they will be persecuted, put on trial, and some will be killed. But all through this, Jesus indicates that the time is not yet. They are not to be deceived by tumultuous events. Furthermore, the Holy Spirit will give them the words to speak at the right time, even when family and friends desert them. The takeaway from these introductory words in Jesus’ prophecy is that the people of God are not to fear tumult and trial. They are to be vigilant because God’s Spirit is going to carry them through the trouble. What has been your own experience with the trials that come from following Jesus? If you haven’t had any, might you need to ask if you are actually following Him?

Read Mark 12:41–44. How much did the widow give, and what did Jesus have to say about that? The Jerusalem temple was an amazingly beautiful structure. The temple mount dominated the city, and the massive stones involved in its construction are a marvel to this day, some weighing hundreds of tons. The remodeling and expansion of the temple and the temple mount began under Herod the Great around 20 B.C., but the construction and embellishment of the structure continued into the A.D. 60s. Many people brought large offerings to deposit in 13 chests located in the Court of the Women near the temple. It was here that Jesus was sitting when He saw a widow approach and cast in two lepta. This would be equivalent to one thirty-second of a denarius, the usual wage for a day laborer. Hence, the woman’s offering was quite small. Jesus, however, was impressed by her offering. Many rich individuals put in large sums, but He did not comment on their gifts as they deposited them. But this widow’s offering called forth His praise. He states that she gave more than everyone else. How is that possible? Jesus notes that they gave out of their abundance but she out of her poverty. They had much left; she gave everything she had to live on. This fact makes her gift extravagant, even though its monetary value was tiny. This story contains a deep lesson about the management of resources. Giving to God’s cause does not depend on the actions of leaders to have validity. The religious leadership of the temple was corrupt, but Jesus did not thereby affirm withholding offerings. If ever there were corrupt religious leaders (Caiaphas? Annas?), those at this time were among the worst. And Jesus knew it too. It is true that leaders have a sacred responsibility to use resources in accordance with the will of God, but even if they do not, those who give to the cause of God are still blessed in their giving, as this woman was. On the other hand, withholding tithes or offerings when leaders do something displeasing means that the giving is tied to their actions instead of being made in thankfulness to God. However tempting it may be to do that, it’s wrong. What should this story teach us about the importance of being faithful in what we give to the Lord’s work?

Read for This Week’s Study Mark 12:41–44, Mark 13:1–32, Dan. 9:24–27, Dan. 7:25, 1 Thess. 4:13–18. Memory Text: This week’s lesson starts with a very brief story at the end of Mark 12, where Jesus makes a profound statement about a small act by a widow. The main portion of this week’s lesson, however, deals with Mark 13, a striking prophecy about the fate of the Jerusalem temple and more. This chapter, along with its parallels in Matthew 24 and Luke 21, tell about the fall of Jerusalem and beyond, even to the end of the world. What Mark 13 makes quite clear is that the prophecy goes from the time of the prophet, Jesus, to the time of the end, His second coming. This pattern follows what is known as “the historicist interpretation of end-time prophecy,” as opposed to the attempt to put these prophecies in the past or way off into the future. Like many teachings of Jesus in Mark, the Lord’s instruction is in response to a question or a misunderstanding by His disciples. These questions or misunderstandings give Jesus the opportunity to teach truths vital to Christian life and experience. Jesus not only predicts the future but also instructs His disciples both then and now in how to prepare for the coming trials. *Study this week’s lesson to prepare for Sabbath, September 7. “ ‘Then they will see the Son of Man coming in the clouds with great power and glory. And then He will send His angels, and gather His elect from the four winds, from the farthest part of earth to the farthest part of heaven’ ” (Mark 13:26, 27, NKJV).

Read Ellen G. White, “A Doomed People,” pp. 580–588; “The Temple Cleansed Again,” pp. 589–600; “Controversy,” pp. 601–609, in The Desire of Ages. “Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.”—Ellen G. White, The Desire of Ages, p. 584. Discussion Questions: Ponder the meaning of Christ’s cleansing the temple. How might that principle apply to our church today? How should such a cleansing take place? All through the Gospels, again and again, Jesus refers to the Scriptures and how they must be fulfilled. What does this tell us about just how central they are to the life of faith? Why must we fervently reject any attempt to downplay the authority of Scripture, especially the idea that the Scriptures are merely people’s own ideas about God, who God is, and how He operates? Where is the proper line between church and state? How does Jesus’ teaching in Mark 12:13–17 guide this discussion? Look up texts that talk about the resurrection. Why is this doctrine so central to our faith, especially considering the state of the dead?

Read Mark 12:28–34. What deep question did the friendly scribe ask, and what double response did Jesus give? Up to this point in the Gospel of Mark, most of the religious leaders, with few exceptions, are antagonistic to Jesus. This is particularly true in Jerusalem, where Jesus has confronted the leadership over temple worship—that which stands at the heart of Judaism. Thus, for a scribe to listen to the disputes and appreciate Jesus’ responses displays both honesty and courage in face of the prevailing animosity toward Jesus. It would be easier to just stand back and watch, even if one were in sympathy with Jesus. But this man does not do that. The scribe cuts to the heart of religion with his question as to which commandment is the most important. Jesus responds with simplicity and clarity, quoting the Shema, the confession of faith in Judaism from Deuteronomy 6:4, 5. The greatest commandment, says Jesus, is to love God with all your heart, soul, mind, and strength—that is, with the totality of who you are. Jesus gives the scribe a bonus by listing the second most important commandment, citing the Old Testament again, this time from Leviticus 19:18, to love your neighbor as yourself. Sometimes people wonder how it is possible to command love. The cultural context of the command in Deuteronomy helps explain. The language comes from ancient treaties between parties, and the term for “love” refers to being faithful to the requirements of the treaty, faithfully fulfilling them. Thus, while it does not rule out the concept of deep affection between parties, it is much more focused on actions that demonstrate such loyalty. The scribe was honest and saw the clarity and simplicity of Jesus’ response and said so. One can imagine scowls from other religious leaders since the honest scribe has affirmed Jesus’ reply as valid, something no one else was willing to do. Jesus also affirmed the scribe for his honest answer, saying he was not far from the kingdom of God. Not far does not mean inside. What the scribe still needed was to recognize who Jesus was and follow Him, a further step in the journey of faith. How do we learn to love God and to love our neighbors as ourselves? Why is the Cross the key to following these commands?

Read Mark 12:13–27. What is going on here, and what truths does Jesus teach? The religious leaders were trying to catch Jesus in something they could use to condemn Him, either to the Roman governor or to the people. In this controversy, it was the question of paying taxes. In this time and place, refusing to pay taxes could be taken as rebellion against the Roman government, a serious offense. Jesus’ reply to give to Caesar the things that are Caesar’s and to God the things that are God’s kept Him out of a trap and also provided profound instruction on the believer’s responsibility to the government. “He declared that since they were living under the protection of the Roman power, they should render to that power the support it claimed, so long as this did not conflict with a higher duty. But while peaceably subject to the laws of the land, they should at all times give their first allegiance to God.”—Ellen. G. White, The Desire of Ages, p. 602. What follows next is a question about the resurrection of the dead. The Sadducees were a priestly group that accepted only the five books of Moses as Scripture. They did not believe in the resurrection of the dead. The scenario they present to Jesus was probably hypothetical. It involved seven brothers and one woman. According to the law of Moses, when a man who died left no sons, his brother would marry the widow to maintain property in a family line, and any children born to that union would be legally those of the dead man (Deut. 25:5–10). Seeking to discredit the doctrine of the resurrection, the Sadducees point to a moral dilemma of whose wife the woman would be in the resurrection. Jesus counters their argument in two steps, referring to the Scriptures and to the power of God. First, He describes the power of God in the resurrection and indicates that there will not be marriage in heaven. Then He defends the doctrine of the resurrection by appealing to Exodus 3:1–22, where God indicates that He is the God of Abraham, Isaac, and Jacob. Jesus implies that this means that they will be raised; they cannot remain dead if God is the God of Abraham, Isaac, and Jacob, who are, for now, dead. If someone were to ask you, “Do you know the power of God?” what would you reply, and why?

Read Mark 11:27–33. What challenge did the religious leaders bring to Jesus, and how did He respond? The day after Jesus cleanses the temple, the religious leaders confront Him in the temple courts, asking by what authority He acted the day before. They are not seeking truth but seeking to trap Him. If He says that His authority is from God, they will deny that a simple country carpenter could have such authority. If He admits that His authority is human, they will dismiss Him as a fool. But Jesus sees through their trap and says He will answer their question if they will answer one He asks. What He asks is whether John the Baptist’s baptism was from God or from men. Instantly, the leaders see that they are the ones trapped. If they say from God, Jesus will say, “Why did you not believe him?” If they say from men, they fear the people. So, they lie and say they do not know. This gives Jesus the opportunity to refuse to answer their question. Read Mark 12:1–12. How did Jesus follow up His refusal to answer, and what effect did it have? Jesus tells a parable about a vineyard, an owner, and tenants to whom he rents it. The story Jesus tells has great similarities to the parable of the vineyard found in Isaiah 5, where God brings a charge against unfaithful Israel. Everyone would recognize the parallel, especially the religious leaders. The story unfolds in a most unusual way as the tenants refuse to give any of the fruits of the field to the owner. Instead, they mistreat and kill his servants. Finally, the owner sends his beloved son, whom he expects them to respect. But not so. They strangely reason that if they kill the son, the vineyard will be theirs. Their illogic is striking, and the judgment to be meted out on them is justified. In this story, Jesus is giving the religious leaders a solemn warning as to where their steps are heading. Seen in this light, His parable is a loving forewarning. It is not too late for them to change and avoid certain judgment. Some will repent, change, and accept Jesus. Others will not.