Breaking Down Jesus’s Speech on the Mount of Olives

Look for the Coming King!

In a changing and uncertain world, God’s promises give us hope.

Each of the three Synoptic Gospels records Jesus’s Speech on the Mount of Olives (Matt. 24–25; Mark 13; Luke 21). This was his last extended word to his disciples before he faced his death, and it is full of promises designed to give us hope. The speech comes after Jesus’s final entry to Jerusalem on a donkey, and after his interactions with Jerusalem’s leaders in the temple (Matt. 21–23; Mark 11–12; Luke 19–20). It comes immediately before his celebration of the last supper, his betrayal by Judas, his arrest in Gethsemane, his trials before the Sanhedrin and Pilate, and his crucifixion (Matt. 26–27; Mark 14–15; Luke 22–23). The speech is often called “the Olivet Discourse” because Jesus “sat on the Mount of Olives” when he spoke these words (Matt. 24:3; Mark 13:3). Knowing that his death, resurrection, and ascension are near (Matt. 16:21; Mark 8:31; Luke 9:22), Jesus prepares his disciples for the end. He most immediately addresses those first disciples, and Mark specifies that he speaks privately to Peter, James, John, and Andrew (Mark 13:3). But our Lord knew that change and uncertainty would cause fear and confusion in every generation, and so he also speaks into the future—to every generation, including our own. At the end of the speech he makes this clear, “what I say to you I say to all” (13:37).

The immediate context for the speech is Jesus’s prophecy that the temple will be destroyed (Mark 13:1–3; cf. Matt. 24:1–2; Luke 21:5–6). His disciples then ask him, “when will these things be, what will be the sign when all these things are about to be accomplished?” (Mark 13:4; cf. Matt. 24:3; Luke 21:7). Some interpreters see the whole speech referring to events in the first century (the “preterist” interpretation). Others hold that the whole speech refers to events that even now remain in the future (the “futurist” interpretation). The most common interpretation, however, and the best, understands that Jesus speaks of both the immediate and the ultimate future. He speaks about “these things”—events that will occur within a generation. Beyond that, he also speaks of the whole church age and of his own return in glory at the end. In this speech, therefore, our Lord teaches his first disciples—and us—how to live faithfully in the period between his resurrection and return.

There are differences between the three synoptic accounts, but Jesus’s speech has the same basic structure in each of them. Recognizing this structure helps to unlock its meaning. In the Gospel of Mark, we find that Jesus teaches his disciples to expect first God’s judgment on Jerusalem (13:5–23), and then his final coming as the Son of Man (13:24–27). “All these things” relating to God’s judgment of Jerusalem, he says, will occur within a generation (13:28–31; cf. 13:4), but “that day and hour”—the day and hour of his return—will come at an unknown future point (13:32–37). This gives Jesus’s speech an A B A1 B1 pattern. He first addresses the question of what to expect, in two parts (A 13:5–23; B 13:24–27), and then the question of when the prophesied events will occur, also in two parts (A1: 13:28–21; B1: 13:32–37). We can lay this out as follows:

By structuring his speech this way, Jesus teaches that the two climactic events are theologically related but chronologically distinct. They are theologically related because they both manifest God’s judgment—first on Jerusalem, and then on all the nations. They are chronologically distinct because there will be a significant period between the destruction of Jerusalem and the end itself (13:20, 24; cf. Luke 21:24).

This significant period between the destruction of Jerusalem and the end itself opens space for the church’s life and mission until Jesus’s returns. Jesus’s speech therefore includes warnings that apply to the whole church age. The whole period will be characterized by wars, earthquakes, famines, persecutions, divisions, and deceptions (13:5b–13, 21–23). These things are not yet “the end” (13:7, 13). They are only “the beginning of the birth pains”—signs that God’s new world is on the way (13:8). We should not be alarmed (13:7). But we must be on our guard, so we are not led astray (13:5b, 9, 21–23). Jesus’s speech also includes commands and promises that apply to the whole church age. The gospel must be proclaimed to all nations (13:10). The Holy Spirit will enable us to bear witness to Christ (13:11). The one who endures to the end will be saved (13:13).

In the midst of these general instructions, Jesus warns his disciples that within their own lifetimes “the abomination of desolation” will be found “standing where he ought not to be” (13:14). He draws this image from the prophet Daniel, who links “the abomination” to the “desolation” of the Jerusalem temple (Dan. 8:13; 9:27; 11:31; 12:11). Jesus thus prophesies that Jerusalem itself will be destroyed, as the Gospel of Luke makes clear (Luke 21:20). This prophecy was fulfilled in AD70 when God sent the Roman armies to besiege and destroy the city. It was God’s judgment on his faithless people, on the city that rejected his Son. Jesus therefore warns his disciples to flee from the city at that time (13:14). He also promises that God himself will “cut short the days” so that the gospel will go out to the nations and all of God’s “elect”—believing Jews and Gentiles together—will be saved (13:14–20).

Ultimately, this final day—when Jesus comes to judge the world—will be a day of joy for all of those who are waiting for him.

At the climax of the speech, Jesus lifts our eyes to the end. In Mark 13:24 he says “but in those days, after that tribulation …” The strong contrast indicates that he now speaks of a new period of time. Jesus underlines the distinction by explaining that while the disciples will see the destruction of Jerusalem—“when you see …” (13:14), the whole world will see the climactic events of the end—“then they will see …” (13:26). What the world will see is Jesus himself, “the Son of Man, coming in clouds with great power and glory” (13:26). This is the glorious final day of Jesus’s return to judge the world. He speaks of himself as “the Son of Man”—the glorious figure from Daniel’s vision who comes on the clouds to establish God’s kingdom over all the earth (Dan. 7:13–14). It is true that in his first coming, “the Son of Man came not to be served but to serve and to give his life as a ransom for many” (Mark 10:45). But in his second coming, he will come from heaven in power and glory to judge and to reign over all the earth. Every eye will see him coming (cf. Rev. 1:7). And then he will send out his angels to gather his elect from the ends of the earth (13:27).

This final coming of Jesus will be nothing less than the final coming of God. Like the coming of God announced in the prophets, Jesus’s coming will convulse the cosmos (Mark 13:24–25; cf. Isa. 13:10; 34:4; Joel 2:10; 3:14–15). In the Gospel of Matthew, Jesus adds that—like the coming of God at Sinai—his coming will be announced by a “loud trumpet call” (Matt. 24:31; cf. Ex. 19:16–17; Isa. 27:12–13; Zech. 9:14–17). It will light up the sky “like lightening” (Matt. 24:27; cf. Ex. 19:16; Ps. 18:14; Zech. 9:14). Jesus further expands this picture to make it clear that when he comes, he will come to judge and to reign. He will be seated as “King” on his royal “throne” (Matt. 25:31, 34). All the nations will be gathered before him to receive his blessing or his curse (25:31, 34, 41). His faithful servants will hear his voice saying “well done good and faithful servant” (25:21, 23). They will “inherit the kingdom prepared” for them “from the foundation of the world” (25:34). But the wicked, who rejected him, will be cast out of his presence and suffer eternal punishment (25:41, 46). And so God’s kingdom will come in all its fullness.

These are weighty realities, and so Jesus urges his disciples—and us—to be ready for that great final day. Unlike “all these things” relating to the destruction of Jerusalem, which occurred within a generation (Mark 13:29–30; cf. 13:4), the final “day” and “hour” are unknown (13:32). Faithful disciples must, therefore, “be on guard” and “keep awake,” ever ready for the Lord’s return (13:33). To be ready for the coming King we must, fundamentally, repent of our sins, and embrace him as our Savior. We must avoid being weighed down with sin and pray for his strength to persevere in faith (Luke 21:34–36). We must serve him with the gifts and talents he provides (Matt. 25:14–30). We must care for the least of these his brothers (25:35–40) and play our part in taking the gospel to the nations (24:14). Ultimately, this final day—when Jesus comes to judge the world—will be a day of joy for all of those who are waiting for him. The apostle Peter, who was there on the mountain when Jesus gave this speech, encourages us: “set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ” (1 Pet. 1:13). In a changing and uncertain world, this promise of yet more grace is what we need to give us hope.

Murray Smith is the author of Jesus’ Speech on the Mount of Olives: A 12-Week Study.

Related Articles

Crossway is a not-for-profit Christian ministry that exists solely for the purpose of proclaiming the gospel through publishing gospel-centered, Bible-centered content. Learn more or donate today at crossway.org/about.