The Life of Christ Our Lord: Predictions concerning Christ's second coming

St Mark Chapter XIII : Verses 24-37

[24] But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.

[25] And the stars of heaven shall be falling down, and the powers that are in heaven, shall be moved.

[26] And then shall they see the Son of man coming in the clouds, with great power and glory.

[27] And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

[28] Now of the fig tree learn ye a parable. When the branch thereof is now tender, and the leaves are come forth, you know that summer is very near.

[29] So you also when you shall see these things come to pass, know ye that it is very nigh, even at the doors.

[30] Amen I say to you, that this generation shall not pass, until all these things be done.

[31] Heaven and earth shall pass away, but my word shall not pass away.

[32] But of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father.

[33] Take ye heed, watch and pray. For ye know not when the time is.

[34] Even as a man who going into a far country, left his house; and gave authority to his servants over every work, and commanded the porter to watch.

[35] Watch ye therefore, (for you know not when the lord of the house cometh: at even, or at midnight, or at the cockcrowing, or in the morning,)

[36] Lest coming on a sudden, he find you sleeping.

[37] And what I say to you, I say to all: Watch.

[24] Sed in illis diebus, post tribulationem illam, sol contenebrabitur, et luna non dabit splendorem suum : [25] et stellae caeli erunt decidentes, et virtutes, quae in caelis sunt, movebuntur. [26] Et tunc videbunt Filium hominis venientem in nubibus cum virtute multa et gloria. [27] Et tunc mittet angelos suos, et congregabit electos suos a quatuor ventis, a summo terrae usque ad summum caeli. [28] A ficu autem discite parabolam. Cum jam ramus ejus tener fuerit, et nata fuerint folia, cognoscitis quia in proximo sit aestas : [29] sic et vos cum videritis haec fieri, scitote quod in proximo sit, in ostiis. [30] Amen dico vobis, quoniam non transibit generatio haec, donec omnia ista fiant. [31] Caelum et terra transibunt, verba autem mea non transibunt. [32] De die autem illo vel hora nemo scit, neque angeli in caelo, neque Filius, nisi Pater. [33] Videte, vigilate, et orate : nescitis enim quando tempus sit. [34] Sicut homo qui peregre profectus reliquit domum suam, et dedit servis suis potestatem cujusque operis, et janitori praecepit ut vigilet, [35] vigilate ergo ( nescitis enim quando dominus domus veniat : sero, an media nocte, an galli cantu, an mane), [36] ne, cum venerit repente, inveniat vos dormientes. [37] Quod autem vobis dico, omnibus dico : Vigilate.

Notes

Jesus now answers the disciples’ question, What shall be the sign of thy coming and of the consummation of the world ? (St Matt. xxiv. 3), but in such a way as not to defeat His end in foretelling these signs, viz., to inculcate the necessity of watchfulness.

24. in those days. St Matthew has immediately after the tribulation , etc. (xxiv. 29). The explanation is, that one day with the Lord is as a thousand years , and a thousand years as one day (2 St Pet. iii. 8). St Peter goes on to explain, the Lord delayeth not his promise as some imagine , but dealeth patiently for your sake. Evidently he is speaking to those who interpreted too literally Christ’s words concerning the end of the world.

after that tribulation , refers to the destruction of Jerusalem, or to the initial woes caused by false Christs and false prophets , that are to precede the end of the world, and very possibly applies to both.

the sun shall be darkened. This is to be the commencement of terrible convulsions of Nature. A few writers see a figure of decadence on the part of spiritual authorities, but this does not seem so probable, since apostasy and tepidity are distinctly predicted elsewhere in this discourse, when the charity of many shall wax cold, and many shall be scandalized and shall betray one another (St Matt. xxiv.). Two of those who had questioned our Lord apart, viz., St Peter and St John, speak clearly of the physical phenomena which are to occur before the end of “ all things.” But the heavens and earth which are now .... reserved unto fire against the day of judgment .... The day of the Lord shall come as a thief, in which the heavens shall pass away with great violence, and the elements shall be melted with heat, and the earth and the works which are in it shall be burnt up. Seeing then that all these things are to be dissolved, etc. (2 St Pet. iii. 7, 10, 11). And there came down fire out of heaven, etc. (Apoc. xx. 9).

the moon shall not give her light: as the result of the sun being darkened. St Luke adds, And there shall be signs in the sun, and in the moon , and in the stars : and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves (xxi. 25). These phenomena would naturally result from the disturbances in the solar system.

25. the stars of heaven , etc. Some unusual phenomena will be visible in connection with the stars. St Augustine writes, “Ignited exhalations, like to stars, shall be discharged from sky to earth.”

the powers, that are in heaven, shall be moved. This is generally supposed to mean the stars, which in Scriptural language are often styled the hosts of heaven. And God turned , and gave them up to serve the host of heaven , etc. (Acts vii. 42). And they shall spread them abroad to the sun , and the moon, and all the host of heaven, etc. (Jeremias viii. 2).

26. then shall they see the Son of man, etc. When He comes to judge the world. St Matthew speaks of the sign of the Son of man being seen before He Himself appears. It is not possible to determine what that “ sign ” shall be. Christ comes as judge, because neither doth the Father judge any man : but hath given all judgment to the Son. And he hath given him power to do judgment, because he is the Son of man (St John v. 22, 27). St Matthew adds, then shall appear the sign of the Son of man in heaven : ... . and they shall see the Son of man coming in the clouds of heaven, etc. (St Matt. xxiv. 30). These words refer to the wicked, since the elect are to lift up their heads because their redemption is at hand (St Luke xxi. 28).

coming in the clouds. So the angels spoke to the disciples on Ascension day. Ye men of Galilee , why stand you looking up to heaven ? This Jesus who is taken up from you into heaven shall so come, as you have seen him going into heaven (Acts i. 11). Thus Daniel saw in prophetic vision, I beheld therefore in the vision of the night, and lo, one like the Son of man, came with the clouds of heaven , etc. (Dan. vii. 13, 14). Other allusions to Christ coming with clouds are 1 Thess. iv. 15 ; Apoc. i. 7 ; Isaias xix. 1.

27. shall he send his angels. Here the “ Son of man ” proclaims that He is also the “ Son of God,” since the angels are “ His.” St Matthew adds, with a trumpet and a great voice (xxiv. 31).

his angels : they are God’s messengers, who are all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation (Heb. i. 14).

his elect. Those whose souls are in a “ state of grace,” i.e. who live in the love and friendship of God.

from the four winds. From the different points of the compass whence the winds blow, used to signify the whole earth.

uttermost part, etc. Formerly the world was considered as one flat surface, enclosed on all sides by the vault of heaven. The idea expressed by uttermost parts, is that no part of the earth’s surface will be unvisited by the angels. In holy Scripture natural phenomena are spoken of as men conceived them , and not as they are in reality. Thus we read of Josue commanding the sun to stand still, not the earth. [See contra, Robert Sungennis, Geocentrism 101 Sixth edition and Galileo Was Wrong: The Church Was Right, Volume I, The Scientific Case for Geocentrism ; and Dr Wolfgang Smith, The Vertical Ascent: From Particles to the Tripartite Cosmos and Beyond , 2021 ]

28. of the fig-tree , etc. This is the third time Jesus draws a lesson from the fig-tree —

1. The parable of the barren fig-tree.
2. The withered fig-tree.
3. The fig-tree putting forth its buds in due season. Our Lord would have us learn that there is a certain analogy between the natural development in the inanimate creation and the development of the world’s history.

a parable = a similitude.

summer is very near : better “ harvest is very near.” The barley harvest is probably here referred to, as the first sheaves were presented in the Temple on the second day of the Pasch.

29. when you shall see these things, etc. When Christ’s disciples see the predicted signs mentioned in verses 19-27, then they may know that the harvest of the world, the day of judgment, is even at the doors , and also their redemption.

30. this generation. Three different meanings are given to this expression, which are not incompatible with each other —

(а) Those who heard our Lord speak, and who lived to see the destruction of Jerusalem forty years later.
(b) The Jewish race should exist till the end of time.
(c) The human race shall last as long as the world exists.

31. Heaven and earth shall pass away, etc. Jesus claims immortality for His words, which no human teacher has ever dared to claim.

my words shall not pass away. Therefore we must remember His promises in our hours of tribulation. What He has promised He will perform.

32. of that day or hour, etc. This is God’s secret. He wills that we should watch, therefore He does not tell us the exact time, lest security should induce sloth and negligence.

nor the Son, etc. As the Son of God He knew, and in virtue of the hypostatic union He must have known as the “ Son of man ” also, but He was not charged to reveal it to men. St Augustine writes, “ In Patre Filius scit.” The Son knows in the Father, but He is not charged to reveal it “ a Patre ” from the Father. St Mark alone gives these words, nor the Son.

33. Take ye heed. The third time in this chapter that we have this emphatic admonition (verses 5, 23, 33).

watch : literally “ keep awake ” to perceive the “ signs” prophesied.

pray : for strength to endure tribulation and to persevere to the end.

34. a man, who going into a far country. The same idea is expressed in xii. 1, where we read a certain man .... went into a far country. It signifies the time between our Lord’s Ascension and His second Advent.

gave authority to his servants. Christ placed St Peter and his successors in charge of the Church of God. Bishops and priests have their share in this work of guarding the Church of God. Thus we read, Obey your prelates, and be subject to them. For they watch as being to render an account of your souls : that they may do this with joy, and not with grief. For this is not expedient for you (Heb. xiii. 17).

over every work. That is every work which concerns the kingdom of God. In the Catholic Church all works of zeal and piety must have the approbation of the Church. Spiritual works written by the clergy require the “ Imprimatur ” ; the rules and constitutions of religious houses must be approved by the Holy Father, or by the bishops. No new forms of devotion can be propagated without the sanction of the Church. Thus the faithful are preserved from errors in doctrine and morals.

the porter = Christ’s Vicar, who represents on earth Him who is “ the door ” of the sheepfold, through whom, if any man enter in, he shall be saved (St John x. 9). The Sovereign Pontiff, as “porter,” admits to the “ fold ” or excludes men from it, 35. Watch ye therefore —

(a) Because we know not the time.
(b) Because Christ will come as a thief in the night.
(c) Only those on the watch will be ready to meet Christ.

All this applies in the case of each individual to the hour of death, for which the essential preparation consists in being in a state of grace.

the lord of the house cometh. An allusion to the captain of the Levite Temple guard who visited them at any hour during the night, in order to keep them on the alert. If a Temple guard was found sleeping at his post, he was either scourged or his garments were set on fire.

at even, or at midnight. The Roman watches (see note to chap. vi. 48, p. 132).

36. Lest coming on a sudden he find you sleeping, — i.e. in mortal sin, and therefore at enmity with God.

37. Watch. The final solemn warning for “all.” We must watch lest temptation surprise us and we yield to sin, lest the flesh prevail over the spirit. We find St Paul echoing our Lord’s teaching, Therefore let us not sleep as others do : but let us watch and be sober (1 Thess. v. 6).

Additional Notes

24. the sun shall he darkened , etc. This verse has given rise to various interpretations : —

(a) The language is purely figurative.
(b) It refers to the overthrow of dynasties and governments.
(c) It alludes to the cessation of idolatry.

Catholic writers, however, mostly agree that the words are to be taken literally, since the destruction of the world must naturally be preceded by convulsions of nature. The darkening of the sun is frequently spoken of in the Old Testament, e.g. “For the stars of heaven, and their brightness shall not display their light : the sun shall be darkened in his rising, and the moon shall not shine with her light ” ( Isaias xiii. 10). “The sun shall be turned into darkness, and the moon into blood : before the great and dreadful day of the Lord doth come ” (Joel ii. 31 ). “I beheld the earth, and lo it was void, and nothing : and the heavens, and there was no light in them ” ( Jer . iv. 23).

25. the powers, that are in heaven, shall he moved , is generally supposed to allude to disturbances in the solar system. Some few writers, however, refer these words to—

(a) the angels of heaven, who will gaze in amazement at the destruction of the world ; (b) the mutual attractions of gravitation, which will fail, whence confusion and disruption must follow in our planet.

The general consensus of opinion, however, refers “ powers ” to the stars of heaven.

the sign of the Son of man (St Matt. xxiv. 30) may be —

(а) Christ’s glorified body.
(b) The apparition of the cross in the skies (as it was seen by Constantine).
(c) Some other “ sign ” which will turn men’s thoughts to Christ and His coming.

27. and shall gather together his elect, etc. Christ does not speak —

(a) of the death of those who shall live to see Him come in glory, nor
(b) of the resurrection of the wicked.

As regards the first point mentioned, the Greek Fathers opine that those, who are alive on the earth when Christ comes in judgment, will not pay this penalty of sin, and it is in this sense that they explain, “ from thence he shall come to judge the living and the dead.” The Latin Fathers incline to the opinion that the death of the elect will take place while they are being caught up in the air, or death will be caused by the agency of nature’s convulsion, and that, in either case, it will be followed immediately by their resurrection. St Paul, speaking on the subject, says, “For the Lord himself shall come down from heaven with commandment, and with the voice of an Archangel, and with the trumpet of God : and the dead who are in Christ shall rise first. Then we, who are alive who are left, shall be taken up together with them in the clouds, to meet Christ, into the air, and so shall we be always with the Lord ” (1 Thess. iv. 15, 16). He also explains clearly that those “ who are alive, who remain unto the coming of the Lord, shall not prevent them who have slept ” (1 Thess. iv. 14). Moreover, since “ it is appointed unto all men once to die,” and since St Luke speaks of “ men withering away for fear and expectation of what shall come upon the whole world” (xxi. 26), it seems as though none will escape death, not even the elect at the last day. As regards the resurrection of the wicked, it is clear they will also rise, in order to receive in their bodies the punishment of their crimes. This follows from the separation of the sheep from the goats (cf. St Matt. xxv. 33).

Figurative meanings of “ sleep ” in holy Scripture

(a) Natural death. “ Many of those that sleep in the dust of the earth shall awake,” etc. (Dan. xii. 2). “ . . . . and many bodies of the saints that had slept arose ” (St Matt, xxvii. 52). “ . . . . even so them who have slept through Jesus, will God bring with him” (1 Thess. iv. 13).

(b) Spiritual death. “ Rise, thou that sleepest, and arise from the dead ; and Christ shall enlighten thee” (Ephes. v. 14). “Therefore are there many infirm and weak among you, and many sleep” (1 Cor. xi. 30). “ Therefore let us not sleep as others do,” etc. (1 Thess. v. 6).

In the last three verses the sleep of the soul must be understood, i.e. the state of mortal sin. This state, in the case of “ a dead soul,” is aptly described as “ a sleep,” because there is a possibility of the soul arising from this spiritual lethargy to the life of grace. This spiritual resurrection is effected —

(1) by the worthy reception of the Sacrament of Penance,
(2) by making an act of perfect contrition (which presupposes perfect charity).

Synopsis of Christ’s great Prophetic Discourse

(as related by the Synoptists).

This discourse may be roughly subdivided into the following sections, though often the subjects overlap, and thus render analysis extremely difficult : —

I. Predictions concerning the destruction of the Temple.

II. The trials that await the Apostles.

III. The signs that are to precede and accompany the destruction of Jerusalem.

IV. Predictions referring either exclusively to Jerusalem or to the end of the world, or to both.

V. Predictions concerning the signs that will precede and accompany the end of the world.

VI. Exhortation to vigilance.