What do you think?
Jesus, the Temple and the Coming Son of Man: A Commentary on Mark 13
The Gospels contain many hard sayings of Jesus, but perhaps none have puzzled and intrigued readers as much as Jesus' discourse on the coming of the Son of Man in Mark 13. Is Jesus speaking entirely of an event in the near future, a coming destruction of the temple? Or is he referring to a distant, end-of-the-world event? Or might he even be speaking of both near and distant events? But in that case, which words apply to which event, and how can we be sure? Seasoned Gospels scholar Robert Stein follows up his major commentary on Mark with this even closer reading of Mark 13. In this macro-lens commentary he walks us step by step through the text and its questions, leading us to a compelling interpretive solution.
- GenresBiblical StudiesTheology
160 pages, Paperback
First published September 5, 2014
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 10 of 10 reviews
March 17, 2015
This is an excellent resource. Anyone wishing to understand Mark 13 (or Matthew 24, for that matter) should read this book. Most of this short book is a commentary on Mark 13. Stein shows that the majority of the chapter is Jesus' prediction of when the temple in Jerusalem would be destroyed (specifically verses 5-23, 28-31). His case is very persuasive and I believe his interpretation is correct. (However, I still think it's plausible that even vv. 24-27 are about the destruction of the temple and Jesus' vindication as the triumphant Son of Man, along the lines of N. T. Wright's and R. T. France's readings.)
The book is fairly clear and easy enough to read. I knock it down one star because of two reasons: One, Stein spends a lot of time toward the beginning of the book dealing with the various quests for the historical Jesus and issues of higher criticism. But then he says, more or less, that these issues have little bearing on his reading of Mark 13 and he deals with the text in its final form. Why not skip all of that business and just deal with what we have? I found it a bit odd. Two, he could have gone into a little greater detail with some of the history of the first century. He provides a number of references to Josephus, but he would have done better to actually write out some of those passages (particularly regarding the "abomination of desolation"--I had to investigate Josephus on my own there). And he hardly with some other issues, such as how Jesus could say he doesn't know when he'll return. So, if he had taken the number of pages used to deal with criticism and used those instead to delve further into some details, it would be a five-star book.
Still, I highly recommend this book for anyone preaching or teaching Mark 13.
The book is fairly clear and easy enough to read. I knock it down one star because of two reasons: One, Stein spends a lot of time toward the beginning of the book dealing with the various quests for the historical Jesus and issues of higher criticism. But then he says, more or less, that these issues have little bearing on his reading of Mark 13 and he deals with the text in its final form. Why not skip all of that business and just deal with what we have? I found it a bit odd. Two, he could have gone into a little greater detail with some of the history of the first century. He provides a number of references to Josephus, but he would have done better to actually write out some of those passages (particularly regarding the "abomination of desolation"--I had to investigate Josephus on my own there). And he hardly with some other issues, such as how Jesus could say he doesn't know when he'll return. So, if he had taken the number of pages used to deal with criticism and used those instead to delve further into some details, it would be a five-star book.
Still, I highly recommend this book for anyone preaching or teaching Mark 13.
July 13, 2023
There is little doubt that chapter 13 of the gospel of Mark is the most difficult chapter in the book to understand. References to wars and rumors of wars, earthquakes and famines, the abomination of desolation, and the coming of the Son of Man can lead to hermeneutical despair and the temptation to give up on ever understanding what it all means.
In this extended commentary on chapter 13, Robert Stein has done a terrific job of bringing clarity to these difficult and obscure expressions. He argues that 13:5-23 and 28-31 refer to the destruction of Jerusalem in AD 70, and that 13:24-27 and 32-37 refer to Jesus' second coming (p.122). This distinction avoids the error of full preterism on the one hand (that all references to the end of the age were fulfilled in AD70), and also the more common evangelical error of reading too much into global events as indicators of the end of the world.
If Stein is correct that Jesus' warnings about the destruction of Jerusalem were directed exclusively to his disciples, and not necessarily to today's readers (p.93,104-105), then questions are raised about what those passages mean for us today. Some suggested applications would have been helpful, but at least Stein was honest enough to admit that the answer is unclear (bottom p.101).
I get the feeling that once I read another perspective on Mark 13, I will likely be confused again, but at least for today, I feel like I understand this chapter much better thanks to Stein's exegesis and clear explanations.
In this extended commentary on chapter 13, Robert Stein has done a terrific job of bringing clarity to these difficult and obscure expressions. He argues that 13:5-23 and 28-31 refer to the destruction of Jerusalem in AD 70, and that 13:24-27 and 32-37 refer to Jesus' second coming (p.122). This distinction avoids the error of full preterism on the one hand (that all references to the end of the age were fulfilled in AD70), and also the more common evangelical error of reading too much into global events as indicators of the end of the world.
If Stein is correct that Jesus' warnings about the destruction of Jerusalem were directed exclusively to his disciples, and not necessarily to today's readers (p.93,104-105), then questions are raised about what those passages mean for us today. Some suggested applications would have been helpful, but at least Stein was honest enough to admit that the answer is unclear (bottom p.101).
I get the feeling that once I read another perspective on Mark 13, I will likely be confused again, but at least for today, I feel like I understand this chapter much better thanks to Stein's exegesis and clear explanations.
September 3, 2015
Summary: This commentary on Mark 13 sorts through the complex interpretive issues concerning the fall of the temple, apocalyptic events, and the return of the Son of Man.
Perhaps the greatest interpretive challenge in the gospel of Mark concerns the predictions of chapter 13, beginning with the questions the disciples ask in response to Jesus' statement, "Not one stone will be left here upon another; all will be thrown down" (v. 2). The disciples ask, "When will these things be and what will be the sign that all these things are about to be accomplished?" (v. 4).
Robert H. Stein provides one of the best explanations that takes seriously the question of Mark's readers as well as the original context of Jesus' words. He deals with one of the thorniest parts of the passage, who "this generation" is in verse 30 and whether this applies to the fall of the temple, or the return of the Son of Man. If it is the latter, it is hard to explain how this could be true.
First of all, Stein surveys the various ways the different "quests" for the historical Jesus have shaped readings of Mark 13 before arguing for his own approach of considering what the author of Mark intended his readers to grasp. Then he turns to the first four verses of Mark which he sees as key to the whole. He would argue that the parallel phrases of the disciples question are both concerned only with the fall of the temple and that the second concerns the sign to be looked for to warn when the time of the temple (and Jerusalem's fall) was imminent. Their question did not envision any events beyond this including the Son of Man's return.
He then argues that the rest of the chapter follows an A-B-A-B pattern:
A. Verses 5-23 are Jesus' immediate response to the questions. He first warns them of what will not be signs of the temple's fall--false messiahs, wars and rumors of wars, and persecution. The sign will be the "abomination of desolation" that Jesus' original hearers would have understood as those who defiled the temple, probably fulfilled in 67 AD when Zealots and their leaders performed sacrilegious acts in the temple. It was at this time that Christians fled the city to Pella and escaped its destruction, heeding the warnings Jesus gave.
B. Verses 24-27 speak of events in some subsequent time, "in those days, after that tribulation" when there will be signs in the heavens and the Son of Man comes on the clouds. Stein understands this occurring at some indefinite time in the future after the fall of Jerusalem, but not necessarily close in time.
A1. Verses 28-31 focus again on "these things" which Stein understands as the abomination of desolation (which is likened to the blossoming of the fig tree) and the ensuing fall of Jerusalem, and sees "this generation" as the generation that will still have living members when these events in 70 AD occur.
B1. Verses 32-37 speak of no one knowing the time and refers not to the fall of the temple but to the return of the Son of Man, and concludes with exhortations to be watchful and ready at any time.
One benefit of this explanation is that his inclusion of the sign of Jerusalem's fall encourages the believers to trust the other predictions, particularly post 70 AD. Also, the exhortations to faithfulness in the face of persecution and watchfulness are relevant to their situation (and indeed for believers in subsequent generations).
What I most appreciated about this work was the clarity and concision of writing (138 pages, excluding bibliography and indices), and the close textual work that supported his arguments, providing an explanation of this text that demonstrates that neither Jesus nor Mark were mistaken in what was said or written, as would be the case of those who believed that Jesus thought that the Son of Man's return would be within the apostles' generation. Stein concludes this lucid explanation of Mark 13 with his own interpretive translation consistent with his reading. A useful resource for anyone teaching or leading a study of Mark.
Perhaps the greatest interpretive challenge in the gospel of Mark concerns the predictions of chapter 13, beginning with the questions the disciples ask in response to Jesus' statement, "Not one stone will be left here upon another; all will be thrown down" (v. 2). The disciples ask, "When will these things be and what will be the sign that all these things are about to be accomplished?" (v. 4).
Robert H. Stein provides one of the best explanations that takes seriously the question of Mark's readers as well as the original context of Jesus' words. He deals with one of the thorniest parts of the passage, who "this generation" is in verse 30 and whether this applies to the fall of the temple, or the return of the Son of Man. If it is the latter, it is hard to explain how this could be true.
First of all, Stein surveys the various ways the different "quests" for the historical Jesus have shaped readings of Mark 13 before arguing for his own approach of considering what the author of Mark intended his readers to grasp. Then he turns to the first four verses of Mark which he sees as key to the whole. He would argue that the parallel phrases of the disciples question are both concerned only with the fall of the temple and that the second concerns the sign to be looked for to warn when the time of the temple (and Jerusalem's fall) was imminent. Their question did not envision any events beyond this including the Son of Man's return.
He then argues that the rest of the chapter follows an A-B-A-B pattern:
A. Verses 5-23 are Jesus' immediate response to the questions. He first warns them of what will not be signs of the temple's fall--false messiahs, wars and rumors of wars, and persecution. The sign will be the "abomination of desolation" that Jesus' original hearers would have understood as those who defiled the temple, probably fulfilled in 67 AD when Zealots and their leaders performed sacrilegious acts in the temple. It was at this time that Christians fled the city to Pella and escaped its destruction, heeding the warnings Jesus gave.
B. Verses 24-27 speak of events in some subsequent time, "in those days, after that tribulation" when there will be signs in the heavens and the Son of Man comes on the clouds. Stein understands this occurring at some indefinite time in the future after the fall of Jerusalem, but not necessarily close in time.
A1. Verses 28-31 focus again on "these things" which Stein understands as the abomination of desolation (which is likened to the blossoming of the fig tree) and the ensuing fall of Jerusalem, and sees "this generation" as the generation that will still have living members when these events in 70 AD occur.
B1. Verses 32-37 speak of no one knowing the time and refers not to the fall of the temple but to the return of the Son of Man, and concludes with exhortations to be watchful and ready at any time.
One benefit of this explanation is that his inclusion of the sign of Jerusalem's fall encourages the believers to trust the other predictions, particularly post 70 AD. Also, the exhortations to faithfulness in the face of persecution and watchfulness are relevant to their situation (and indeed for believers in subsequent generations).
What I most appreciated about this work was the clarity and concision of writing (138 pages, excluding bibliography and indices), and the close textual work that supported his arguments, providing an explanation of this text that demonstrates that neither Jesus nor Mark were mistaken in what was said or written, as would be the case of those who believed that Jesus thought that the Son of Man's return would be within the apostles' generation. Stein concludes this lucid explanation of Mark 13 with his own interpretive translation consistent with his reading. A useful resource for anyone teaching or leading a study of Mark.
March 3, 2018
In his book "Jesus, the Temple and the Coming Son of Man", Robert H. Stein examines the Olivet Discourse in Mark 13 to shed light on its meaning and clarify much of the confusion that exists in interpreting Jesus’ prophetic words concerning the destruction of the temple in Jerusalem and the coming of the Son of Man. Stein argues that much of the confusion in interpreting this passage results from a failure to clearly distinguish between these two separate events.
According to Stein, the “key” for understanding the passage and its message is found in the disciples’ question in Mark 13:4: “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” Many interpreters see this as two separate questions, with “these things” referring to the destruction of the temple and “all these things” referring to the coming of the Son of Man. However, such an interpretation only creates more problems when recognising that the “sign” that Jesus refers to (“the abomination of desolation”) is associated not with the coming of the Son of Man, but with the destruction of the temple. Otherwise Jesus’ advice to flee to the mountains would not make much sense.
Stein argues that “these things” and “all these things” are interchangeable expressions that refer solely to the destruction of the temple. The same two expressions are used again in 13:29-30 with “these things” of verse 14 being associated with “all these things” of verse 30, and “all these things” of verse 14 associated with “these things” of verse 29. Similarly, Luke’s version of the Olivet Discourse also uses these expressions interchangeably while referring to the destruction of the temple. Stein further shows how Jesus’ answer to the disciples’ question is clearly marked off at the beginning with the words, “And Jesus began to say to them” (v. 5) and at the end with, “But be on your guard; I have told you all things beforehand” (v. 23).
While the two-part question of the disciples refers to one event (the destruction of the temple), Jesus provides a two-part answer that clearly refers to two separate events (the destruction of the temple and the coming of the Son of Man). The new topic concerning the coming of the Son of Man is introduced by Jesus’ words, “But in those days, after that tribulation” (v. 24) – the word “but” signaling the introduction of a new theme, and the words “after that tribulation” making it clear that this is a time after the destruction of the temple and the associated tribulation mentioned in the previous section. This change of theme and time is also indicated by the change of pronouns from plural “you” to “they” (v. 26). Stein furthermore shows how the following section with the parable of the fig tree (verses 28-31) relates to the destruction of the temple, and how the final section of the Olivet Discourse in Mark with the parable of the watchman (verses 32-37) is associated with the coming of the Son of Man.
This clear distinction between the two events is necessary to correctly apply the statements of Jesus either to the context of his immediate audience (the disciples) or to the context of today’s Christians awaiting his return. This distinction is also helpful for understanding and interpreting various other statements in the Olivet Discourse that have been subject to much debate and confusion, such as the identification of the “sign”, the false christs, the relevance of wars, natural disasters and persecution, the preaching of the gospel to “all nations”, the “abomination of desolation”, the use of figurative language, the cosmic signs, the meaning of “this generation”, and the return of Christ.
Robert Stein has clearly done extensive and excellent research to provide a convincing argumentation for a clear and coherent interpretation of a difficult biblical passage. Other possible interpretations of Mark 13 abound, but Stein strengthens his case by exposing their flaws. The book’s introduction gives an extensive overview of the quest for the historical Jesus. In this context, Stein argues that Mark’s recordings about the historical Jesus are reliable and that Mark’s Gospel was written prior to the destruction of the temple in Jerusalem in A.D. 70. Throughout the book, Stein rightly focuses his attention on understanding the intended meaning of Mark as author to the first-century readers of his work.
In his book, Stein also makes helpful references to the parallel accounts in the Gospels of Matthew and Luke which mostly support his argumentation. However, as Stein points out, one reference to Matthew 24:3 appears to contrast with the interpretation of “all these things” in Mark and this could perhaps have been explored further and explained better. But Stein rightly focuses his attention on Mark’s account, since this shorter account is complex enough as it is and an attempt to treat the contents in all of the Synoptic Gospels would most likely complicate the clear structure in Mark that Stein wants his readers to see.
While Robert Stein’s book "Jesus, the Temple and the Coming of the Son of Man" is aimed primarily at an academic audience, the message of the book deserves a much wider audience. As a whole, the book provides a better understanding of the overall message of the Olivet Discourse in Mark 13, including various specific themes and expressions that are more difficult to interpret. Stein stresses how important Christ’s message was for his original audience, but also how important his message is for people today. Rather than ignoring or avoiding the Olivet Discourse because of the interpretive difficulties it contains, Christians (and non-Christians!) today would do well to pay closer attention to Christ’s words and take his message to heart. As sure as judgment came to Jerusalem in A.D. 70, Jesus Christ will also literally return to bring judgment to the whole earth. How does this affect your daily living?
According to Stein, the “key” for understanding the passage and its message is found in the disciples’ question in Mark 13:4: “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” Many interpreters see this as two separate questions, with “these things” referring to the destruction of the temple and “all these things” referring to the coming of the Son of Man. However, such an interpretation only creates more problems when recognising that the “sign” that Jesus refers to (“the abomination of desolation”) is associated not with the coming of the Son of Man, but with the destruction of the temple. Otherwise Jesus’ advice to flee to the mountains would not make much sense.
Stein argues that “these things” and “all these things” are interchangeable expressions that refer solely to the destruction of the temple. The same two expressions are used again in 13:29-30 with “these things” of verse 14 being associated with “all these things” of verse 30, and “all these things” of verse 14 associated with “these things” of verse 29. Similarly, Luke’s version of the Olivet Discourse also uses these expressions interchangeably while referring to the destruction of the temple. Stein further shows how Jesus’ answer to the disciples’ question is clearly marked off at the beginning with the words, “And Jesus began to say to them” (v. 5) and at the end with, “But be on your guard; I have told you all things beforehand” (v. 23).
While the two-part question of the disciples refers to one event (the destruction of the temple), Jesus provides a two-part answer that clearly refers to two separate events (the destruction of the temple and the coming of the Son of Man). The new topic concerning the coming of the Son of Man is introduced by Jesus’ words, “But in those days, after that tribulation” (v. 24) – the word “but” signaling the introduction of a new theme, and the words “after that tribulation” making it clear that this is a time after the destruction of the temple and the associated tribulation mentioned in the previous section. This change of theme and time is also indicated by the change of pronouns from plural “you” to “they” (v. 26). Stein furthermore shows how the following section with the parable of the fig tree (verses 28-31) relates to the destruction of the temple, and how the final section of the Olivet Discourse in Mark with the parable of the watchman (verses 32-37) is associated with the coming of the Son of Man.
This clear distinction between the two events is necessary to correctly apply the statements of Jesus either to the context of his immediate audience (the disciples) or to the context of today’s Christians awaiting his return. This distinction is also helpful for understanding and interpreting various other statements in the Olivet Discourse that have been subject to much debate and confusion, such as the identification of the “sign”, the false christs, the relevance of wars, natural disasters and persecution, the preaching of the gospel to “all nations”, the “abomination of desolation”, the use of figurative language, the cosmic signs, the meaning of “this generation”, and the return of Christ.
Robert Stein has clearly done extensive and excellent research to provide a convincing argumentation for a clear and coherent interpretation of a difficult biblical passage. Other possible interpretations of Mark 13 abound, but Stein strengthens his case by exposing their flaws. The book’s introduction gives an extensive overview of the quest for the historical Jesus. In this context, Stein argues that Mark’s recordings about the historical Jesus are reliable and that Mark’s Gospel was written prior to the destruction of the temple in Jerusalem in A.D. 70. Throughout the book, Stein rightly focuses his attention on understanding the intended meaning of Mark as author to the first-century readers of his work.
In his book, Stein also makes helpful references to the parallel accounts in the Gospels of Matthew and Luke which mostly support his argumentation. However, as Stein points out, one reference to Matthew 24:3 appears to contrast with the interpretation of “all these things” in Mark and this could perhaps have been explored further and explained better. But Stein rightly focuses his attention on Mark’s account, since this shorter account is complex enough as it is and an attempt to treat the contents in all of the Synoptic Gospels would most likely complicate the clear structure in Mark that Stein wants his readers to see.
While Robert Stein’s book "Jesus, the Temple and the Coming of the Son of Man" is aimed primarily at an academic audience, the message of the book deserves a much wider audience. As a whole, the book provides a better understanding of the overall message of the Olivet Discourse in Mark 13, including various specific themes and expressions that are more difficult to interpret. Stein stresses how important Christ’s message was for his original audience, but also how important his message is for people today. Rather than ignoring or avoiding the Olivet Discourse because of the interpretive difficulties it contains, Christians (and non-Christians!) today would do well to pay closer attention to Christ’s words and take his message to heart. As sure as judgment came to Jerusalem in A.D. 70, Jesus Christ will also literally return to bring judgment to the whole earth. How does this affect your daily living?
November 24, 2025
As the subtitle of the book indicates, this is a detailed commentary on Mark 13, one of the three presentations in the Synoptic Gospels of Jesus' Olivet Discourse (the others are in Matthew 24 and Luke 21). Stein makes a convincing argument for the following basic outline of the discourse:
1. Verses 1-4: Jesus announces that the Temple will be destroyed, and four of his disciples ask him when this would happen and what sign would indicate it was about to happen.
2. Verses 5-23: Jesus mentions a number of things that will happen before the destruction of Jerusalem and the Temple and indicates that the sign to look for is the "abomination of desolation." When that occurs, disciples in Jerusalem should flee the city.
3. Verses 24-27: Jesus says that at some point after the destruction of the Temple, he would return, and his coming would be accompanied by the gathering of the elect.
4. Verses 28-31: Returning to the upcoming destruction of the Temple, Jesus says it will occur within one generation.
5. Verses 32-37. On the other hand, the time of Jesus' return in unknown, so his disciples should watch for and be ready for that event, which will be sudden and unexpected.
Stein discusses a number of possibilities for the abomination of desolation in verse 14, which should be an event that happened before it was too late to escape Jerusalem--e.g., the atrocities committed by Zealots in AD 67-68. They made a mockery of the high priesthood by installing Phanni, a totally unqualified man, in the office (Josephus, JW 4.147-160).
I found this to be a helpful explanation of which parts of the discourse relate to first-century events and which to events still lying in the future.
1. Verses 1-4: Jesus announces that the Temple will be destroyed, and four of his disciples ask him when this would happen and what sign would indicate it was about to happen.
2. Verses 5-23: Jesus mentions a number of things that will happen before the destruction of Jerusalem and the Temple and indicates that the sign to look for is the "abomination of desolation." When that occurs, disciples in Jerusalem should flee the city.
3. Verses 24-27: Jesus says that at some point after the destruction of the Temple, he would return, and his coming would be accompanied by the gathering of the elect.
4. Verses 28-31: Returning to the upcoming destruction of the Temple, Jesus says it will occur within one generation.
5. Verses 32-37. On the other hand, the time of Jesus' return in unknown, so his disciples should watch for and be ready for that event, which will be sudden and unexpected.
Stein discusses a number of possibilities for the abomination of desolation in verse 14, which should be an event that happened before it was too late to escape Jerusalem--e.g., the atrocities committed by Zealots in AD 67-68. They made a mockery of the high priesthood by installing Phanni, a totally unqualified man, in the office (Josephus, JW 4.147-160).
I found this to be a helpful explanation of which parts of the discourse relate to first-century events and which to events still lying in the future.
July 1, 2026
This book very much brings you into the text of Mark 13. I walked away with a better understanding of that chapter of the Word.
I don't think the first chapter needed to be in this book.
I didn't like the cover (but didn't judge the book, only the cover)
And the margins were not great. The margin closer to the spin was much wider than the one further away.
I don't think the first chapter needed to be in this book.
I didn't like the cover (but didn't judge the book, only the cover)
And the margins were not great. The margin closer to the spin was much wider than the one further away.
November 5, 2018
How is Stein so sure that Mark thinks the destruction of the temple and the great tribulation are two events separated by a considerable interval of time?
January 1, 2015
Matters of eschatology are arguably some of the most difficult theological issues of Scripture. How one exegetes certain passages and the manner by which the interpreter applies the purpose of the text is of great importance in determining exactly what the author is alluding to and how his statements should be understood. Of additional importance, especially in passages such as that of Mark 13, is understanding the timing of events. In his book Jesus, The Temple and the Coming Son of Man, noted New Testament professor Robert Stein takes a close look at Mark 13, providing for the reader a well thought out examination of how to understand and apply this important eschatological text.
Given the complex nature of the text in question, Stein's book is a scholarly commentary. He notes that his approach and stated goal with this effort is to "understand what the author of Mark sought to teach his readers by the Jesus traditions that he chose to include in this chapter, his arrangement of these traditions and his editorial work in the recording of this material." The crux of the debate regarding Mark 13 centers on the phrases "when will these things be" and "what will be the sign that all these things are about to be accomplished." How one interprets those questions determines whether the text is thought to address events in the near future and the end of the age, whether it is addressing events solely in the near future, or whether it addresses solely end of the age events.
Stein avers there is a matter of internal context and external context that must be noted when exegeting Mark 13. The internal context concerns how those listening to the words of Jesus would have understood his statements while the external context relates to the readers of the Gospel of Mark. Of further note is the excellent manner by which Stein examines each individual element of the text, in particular the Greek words that comprise Mark 13, paying special attention to their meaning and application. Stein also interacts with important Old Testament texts that shed light on the prophetic commentary made by Jesus in Mark 13.
Those of the dispensationalist or preterist mindsets will find their positions challenged by Stein and rightly so. Full of scholarly insight and a sound theological approach, Stein's book is one I highly recommend. He tackles a difficult subject matter and remains focused throughout on examining Mark 13 in light of other similar passages in Scripture in order to present a coherent, consistent, and cogent exegesis of Jesus' words in this important chapter. This book will challenge the reader to think through some complex theological concepts, but Stein writes in a way that can be appreciated by those willing to take up that challenge. Given the intense focus on matters of an eschatological nature in recent years, I appreciate Stein's approach in his book and will return to his thoughts as I continue to engage in more depth matters related to this subject matter.
I received this book for free from IVP Academic for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
Given the complex nature of the text in question, Stein's book is a scholarly commentary. He notes that his approach and stated goal with this effort is to "understand what the author of Mark sought to teach his readers by the Jesus traditions that he chose to include in this chapter, his arrangement of these traditions and his editorial work in the recording of this material." The crux of the debate regarding Mark 13 centers on the phrases "when will these things be" and "what will be the sign that all these things are about to be accomplished." How one interprets those questions determines whether the text is thought to address events in the near future and the end of the age, whether it is addressing events solely in the near future, or whether it addresses solely end of the age events.
Stein avers there is a matter of internal context and external context that must be noted when exegeting Mark 13. The internal context concerns how those listening to the words of Jesus would have understood his statements while the external context relates to the readers of the Gospel of Mark. Of further note is the excellent manner by which Stein examines each individual element of the text, in particular the Greek words that comprise Mark 13, paying special attention to their meaning and application. Stein also interacts with important Old Testament texts that shed light on the prophetic commentary made by Jesus in Mark 13.
Those of the dispensationalist or preterist mindsets will find their positions challenged by Stein and rightly so. Full of scholarly insight and a sound theological approach, Stein's book is one I highly recommend. He tackles a difficult subject matter and remains focused throughout on examining Mark 13 in light of other similar passages in Scripture in order to present a coherent, consistent, and cogent exegesis of Jesus' words in this important chapter. This book will challenge the reader to think through some complex theological concepts, but Stein writes in a way that can be appreciated by those willing to take up that challenge. Given the intense focus on matters of an eschatological nature in recent years, I appreciate Stein's approach in his book and will return to his thoughts as I continue to engage in more depth matters related to this subject matter.
I received this book for free from IVP Academic for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
October 1, 2014
Author: Robert Stein
Publisher: IVP Academic
Reading Level: Moderate
Pages: 160
The Olivet Discourse remains a staple test of Biblical hermeneutics, theology and eschatology. Robert Stein, a praised authority in both Biblical interpretation and the Synoptic Gospel, has lent his voice to this important discussion in Jesus, the Temple and the Coming Son of Man: A Commentary on Mark 13 (henceforth Coming Son of Man). The author of an entire commentary on Mark (Baker Exegetical Commentary), Stein provides a complete and thorough analysis of this important text in an incredibly slim volume.
Coming Son of Man is a scholarly commentary. The readability of the volume depends on one’s familiarity with the text and history of Mark 13. Familiarity with these makes Stein’s footnotes and analysis of differing interpretations easier to comprehend. After an in-depth look at the history of higher criticism and authenticity of Jesus traditions (chapter 1), Stein proceeds exegetically through the entire text of Mark 13. This is not a cursory reading but a detailed look at the entire passage in the original Greek. Special attention is paid early on to determine the audience of the discourse (45-48, 73-76) between “internal context” (the disciples Jesus was talking to) and “external context” (the readers of Mark’s gospel). Since many futurist readings of this passage rely on the “external context” view, Stein’s work is an excellent defense of Christ’s words being focused on the destruction of Jerusalem and her temple in A.D. 70. Stein addresses the topic of context again by discussing the disciples’ opening questions to Jesus Christ. Stein explains how these questions are either “synonymous parallelism” (the same question voiced two ways) or “step parallelism” (different intended questions) (63-69). Through linguistics and context, Stein shows that “synonymous parallelism” along with “internal context” establishes the necessary lens for understanding Christ’s words in Mark 13.
Littered throughout the rest of Coming Son of Man are fascinating insights to the “divine passive” (78), the abomination of desolation (85-93), and a thorough evaluation from a non-preterist paradigm on Mark 13:24-27 (chapter 5). Stein only drifts from the gospel of Mark when it suits his argument. He claims 1 Thessalonian is clearly futuristic, perhaps denying his own “internal context” principal, (117) while ignoring the similarity of James 5:9, on the subject of the Lord’s coming, with Mark 13:29 (which Stein merely attributes to the destruction of Jerusalem).
In conclusion, Jesus, the Temple and the Coming Son of Man is a focused effort to re-acquaint readers of the Scriptures with the meaning of Christ as recorded by Mark. Stein provides a scholarly, yet condensed, approach that laymen and pastors will find extremely valuable.
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission's 16 CFR, Part 255: "Guides Concerning the Use of Endorsements and Testimonials in Advertising."
Publisher: IVP Academic
Reading Level: Moderate
Pages: 160
The Olivet Discourse remains a staple test of Biblical hermeneutics, theology and eschatology. Robert Stein, a praised authority in both Biblical interpretation and the Synoptic Gospel, has lent his voice to this important discussion in Jesus, the Temple and the Coming Son of Man: A Commentary on Mark 13 (henceforth Coming Son of Man). The author of an entire commentary on Mark (Baker Exegetical Commentary), Stein provides a complete and thorough analysis of this important text in an incredibly slim volume.
Coming Son of Man is a scholarly commentary. The readability of the volume depends on one’s familiarity with the text and history of Mark 13. Familiarity with these makes Stein’s footnotes and analysis of differing interpretations easier to comprehend. After an in-depth look at the history of higher criticism and authenticity of Jesus traditions (chapter 1), Stein proceeds exegetically through the entire text of Mark 13. This is not a cursory reading but a detailed look at the entire passage in the original Greek. Special attention is paid early on to determine the audience of the discourse (45-48, 73-76) between “internal context” (the disciples Jesus was talking to) and “external context” (the readers of Mark’s gospel). Since many futurist readings of this passage rely on the “external context” view, Stein’s work is an excellent defense of Christ’s words being focused on the destruction of Jerusalem and her temple in A.D. 70. Stein addresses the topic of context again by discussing the disciples’ opening questions to Jesus Christ. Stein explains how these questions are either “synonymous parallelism” (the same question voiced two ways) or “step parallelism” (different intended questions) (63-69). Through linguistics and context, Stein shows that “synonymous parallelism” along with “internal context” establishes the necessary lens for understanding Christ’s words in Mark 13.
Littered throughout the rest of Coming Son of Man are fascinating insights to the “divine passive” (78), the abomination of desolation (85-93), and a thorough evaluation from a non-preterist paradigm on Mark 13:24-27 (chapter 5). Stein only drifts from the gospel of Mark when it suits his argument. He claims 1 Thessalonian is clearly futuristic, perhaps denying his own “internal context” principal, (117) while ignoring the similarity of James 5:9, on the subject of the Lord’s coming, with Mark 13:29 (which Stein merely attributes to the destruction of Jerusalem).
In conclusion, Jesus, the Temple and the Coming Son of Man is a focused effort to re-acquaint readers of the Scriptures with the meaning of Christ as recorded by Mark. Stein provides a scholarly, yet condensed, approach that laymen and pastors will find extremely valuable.
Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission's 16 CFR, Part 255: "Guides Concerning the Use of Endorsements and Testimonials in Advertising."
October 1, 2014
Stein has taken a contentious passage of Scripture (Mark 13) and carefully exegeted it to reveal the true context and nature of what Jesus said concerning the destruction of the temple and His own second coming. Stein’s scholarship is above reproach and while his conclusions may not be universally shared, any who invest in this work will benefit from his thoughtful insight and research. A short, rigorous read, full of wisdom and the desire for clarity.
Displaying 1 - 10 of 10 reviews