Christian Art | Jesus’ Second Coming | The Parousia
Mark 13: 24-32 – 33rd Sunday Year B (Audio Bible KJV, Spoken Word)
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 fall, and the powers that are in heaven shall be shaken.
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 learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:
29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.
30 Verily I say unto you, that this generation shall not pass, till all these things be done.
31 Heaven and earth shall pass away: but my words shall not pass away.
32 ¶ But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
Mark’s account of Christ’s eschatological discourse reaches its climax with an apocalyptic vision and Christ’s announcement of the imminence of the parousia, the second coming of Christ, who is now called, following Daniel, the Son of man.
13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. (Daniel 7: 13-14)
What can this mean? What do we mean now by speaking of imminence? Clearly Jesus could not have meant that the world would end within the lifetime of some of those living in Jesus’ time. The world did not end – although to many Jews, including perhaps Jesus’ disciples, it would have been inconceivable that the destruction of Jerusalem could be an event apart from the end of the world. In AD 70, failure in war with Rome thus devastated Israel. Jewish worship, the Temple destroyed, would never be the same again.
Christ’s meaning when he speaks of the coming of the Kingdom must, then, be something different from – or additional to – global and cosmic destruction as a precursor to renewal and our entry into the new world. He has said as much when, for example, speaking of the mustard seed, which begins as the smallest of seeds and is set to grow as the Church grows to include the whole world; such growth and flourishing must imply a long history of human endeavour to follow.
Christ’s words in these verses of Mark lie somewhere between metaphor and reality. The apocalyptic vision proclaims an overhauling of old ways of being and the coming of new life, the Kingdom of God, of which we are called to be part through Jesus Christ. Our faith in Christ, our death and rebirth through baptism, our redemption in Christ, our adherence to Christ’s new Law, all this, our lived Christianity, can be understood as the Kingdom of God made manifest already in this world, while we anticipate eternal joy. It is because of Christ and through his words that our life has a heavenly dimension. Heaven and Earth will indeed pass away, while through Christ we have life eternal.
Jesus Christ is coming. He comes to us each and every moment through the whole of our lives, and through his coming we are transformed. We become more than worldly history; we are creatures of light. There will be a definitive end, a definitive judgement. We will share in the new world and life everlasting. When we ask Christ to come to us we pray for this heavenly end, and through prayer we open our hearts, our minds, our souls, to receive Christ’s coming today.
Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.
Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice
Before the Lord: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth. (Psalm 96/95)
Audio Bible KJV | Endnotes
Apocalypse: A Revelation, A Disclosure
The Old Testament contains prophecies that speak of a time when God will intervene in history to bring about His ultimate plan of salvation. For example, in the book of Daniel, we read: ‘At that time Michael shall stand up, the great prince who stands watch over the sons of your people; and there shall be a time of trouble, such as never was since there was a nation, even to that time. And at that time your people shall be delivered, everyone who is found written in the book.’ (Daniel 12:1)
In the book of Isaiah, we read: ‘Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof… The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.’ (Isaiah 24:1, 20)
Similarly, the New Testament contains several passages that speak of the end times and the second coming of Christ – the parousia. In the Gospel of Matthew, Jesus says, ‘Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory’ (Matthew 24:29-30).
In the book of Revelation, we read of a great war between the forces of good and evil, with the ultimate victory going to Christ: ‘And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war… And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron.’ (Revelation 19:11, 14-15)
In the passage from Mark 13: 24-32, Jesus speaks of the signs that will precede his coming: ‘But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ (Mark 13:24-26)
Throughout the Bible, there is a consistent theme of God’s ultimate plan of salvation for humanity, which involves the coming of Christ to defeat evil and establish a new heaven and earth. While there may be differing interpretations of the specifics of the end times, there is a shared belief among Christians that the ultimate victory belongs to Christ and that believers must remain vigilant and prepared for his coming.
Throughout history, religious authorities have put forward different interpretations of these passages. Some believe that the signs described in the Bible have already been fulfilled, while others believe that they are still to come. One interpretation that has been put forward by some religious authorities is that the signs are not meant to be taken literally but rather symbolically.
For example, Saint Augustine of Hippo believed that the signs described in Mark 13 were symbolic rather than literal. Saint Augustine saw the darkening of the sun and moon as representing the loss of moral guidance and the falling of the stars as representing the fall of great leaders.
In contrast, other, Protestant, theologians, such as Martin Luther and John Calvin, took a more literal approach to the passage, seeing the signs as representing actual events that would occur in the future. They believed that the end of the world was imminent and that the signs were already beginning to appear.
The Catholic Church teaches that the signs described in the Bible are symbolic of the broader themes of sin, evil, and the ultimate victory of Christ. The Catechism Of The Catholic Church states: ‘The Church’s ultimate trial… will unveil the “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth.’ (CCC 675)
In this verse of Matthew’s Gospel, Jesus emphasizes the value and importance of children in the eyes of God. Jesus welcomes children with open arms and assures us that the kingdom of heaven belongs to such as these. This message highlights the need to care for and protect children, especially those who are most vulnerable. Jesus’ compassion for children is a powerful reminder of our responsibility to ensure children’s well-being and to provide them with the love and support they need [ … ]
The psalm calls the world to worship. The psalm unfolds as an harmonious blend of exuberant praise, acknowledging the God’s sovereignty, the divine relationship with His people, and the everlasting nature of God’s goodness, mercy, and truth. As worshippers are beckoned into the presence of God with gladness, Psalm 100 is a profound expression of gratitude and an enduring anthem of celebratory worship [ … ]
Christian Art | Life Of Jesus In The Gospels | King James Audio Bible KJV The Gospel Of Saint John 14: 1-7 | King James Audio Bible YouTube: Connection With The Life Of Jesus In The Gospels | King James Audio Bible The Gospels are not just a collection of stories or teachings, but a window into the life of Jesus. By reading and reflecting on the Gospels, we gain a deeper understanding of who Jesus was and what he came to do. As we read the Gospels, we see that Jesus was a man of great compassion and love. Jesus showed mercy to the outcasts and the marginalized, and he offered healing and hope to those who were in need. He also taught with authority, challenging the religious leaders of his day and offering a new way of living based on love and service. But the Gospels are not just a history lesson. They are also an invitation for us to enter into a relationship with Jesus. By reading and meditating on the Gospels, we can come to know Jesus more personally and deeply. We can learn from his example and seek to follow in his footsteps. So we may be encouraged to read the Gospels, perhaps starting with the Gospel of Mark or the Gospel of John, as we read paying attention to how Jesus interacted with others and how he responded to different situations. We may ask ourselves what you can learn from his words and actions, and how we can apply them to our own lives. And as we read, we can allow ourselves to be drawn into a closer relationship with Jesus. There truly is an historical Jesus. May the Gospels be a source of guidance, inspiration, and transformation for us all. How Much In The Gospels Is Historical, And How Much Is Myth, Legend, Trope, Figurative Thinking? It is difficult to say with certainty how much of the Gospels is historical in the modern sense of the word and how much is myth, legend, trope, or figurative thinking. The Gospels were written some years after the events they describe, and they were written from the perspective of the early Christian community. This means that the Gospels may contain a mix of historical facts and interpretation, as well as elements of myth, legend, and figurative thinking. That being said, scholars believe that the Gospels contain a good deal of historical information. For example, the Gospels describe specific places and events, such as the places where Jesus preached and the events of his trial and Crucifixion. These details suggest that the writers of the Gospels had access to historical information and intended to provide an accurate account of what happened. On the other hand, the Gospels also contain elements that are not seen by all as historical, howsoever this goes to the root of the faith, such as the miracles performed by Jesus and the accounts of his resurrection. Some see these as legends or myths that were added to the Gospels to help convey the message of the early Christian community. The question of how much of the Gospels is historical and how much is myth, legend, or figurative thinking is complex. What is important is that we approach the Gospels with an open mind and a willingness to engage with the stories and teachings they contain. We are in the Gospels in conversation with God – and with the many people who have had such faith and conversations – as with the historical Jesus. Why Do The Gospels Say Were People Afraid Of Jesus? There are several reasons why people may have been afraid of Jesus, according to the Gospels. One reason is that Jesus was a powerful and charismatic figure who challenged the religious and political authorities of his time. He spoke out against corruption and injustice, and he called on people to repent and turn to God. This type of behaviour was seen as threatening by those in positions of power, and they may have been afraid of losing their influence or authority. Another reason is that Jesus performed many miracles, such as healing the sick and casting out demons. These miracles were seen as evidence of his divine power, and they may have made people afraid of him. Some people may have been afraid of being healed or possessed by Jesus, while others may have been afraid of what would happen if they did not believe in him. Finally, some people may have been afraid of Jesus because of the prophecies and expectations of the coming of a messiah. The Jews of Jesus’ time were looking for a saviour who would deliver them from oppression and establish a kingdom of God on earth. When Jesus arrived on the scene, he may have been seen as a threat to the status quo, and some people may have been afraid of what he might do. Might The Fear Be Related To The Fear Of God – The Injunction To Fear God? Yes, it is possible that the fear of Jesus mentioned in the Gospels may be related to the fear of God. In the Old Testament, the fear of God is often used to describe a deep reverence and awe for God, as well as a sense of humility and obedience in the face of his greatness. This fear of God is seen as a positive and necessary quality for a faithful believer, and it is often linked to the idea of fearing God’s punishment or judgement. In the New Testament, the fear of God is also mentioned, but it is often portrayed in a more positive light. For example, in the Gospel of Luke, Jesus tells his followers not to be afraid of those who can only kill the body, but to fear God, who can destroy both body and soul (Luke 12:4-5). This suggests that the fear of God is not just about punishment, but about a deep respect for […]
