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In the final days before His crucifixion, Jesus sat with His disciples atop the Mount of Olives (also called Mount Olivet) on the east side of Jerusalem. Gazing down across the Kidron Valley to the magnificent temple complex King Herod had built, Jesus declared that it would be utterly demolished, with not one stone left on another.
His disciples were no doubt shocked and asked Him when this would happen. And, associating this event with the time Jesus would come to reign in power in fulfillment of many biblical prophecies of the last days, they expanded the question, asking, "What will be the sign of Your coming, and of the end of the age?" (Matthew 24:3).
In reply Jesus told His followers to be on the lookout for a succession of developments that would lead to His glorious return in the end time. This response, known as the Olivet Discourse or Olivet Prophecy, is found in three parallel chapters of the Gospels—Matthew 24, Mark 13 and Luke 21. Just what did Jesus say we should be watching for?
Beginning of birth pains
Jesus' prophecy commences with a series of trends referred to as the "beginning of sorrows" (Matthew 24:8). These began in New Testament times—indeed most had already been happening throughout human history—but they would continue far into the future.
The New International Version better renders the phrase here as the "beginning of birth pains." As a woman's labor contractions become more intense and closer together as she nears delivery, so the trends Christ mentioned would appear on the world scene with greater force and frequency as the end of the age draws near.
The first of these initial indicators is widespread religious deception in the name of Jesus—false Christian ministers (verses 4-5)—a matter covered in a previous article in this series (see "Many False Prophets Will Arise and Deceive Many," The Good News, January-February 2004, pp. 26-27).
The second is wars (verse 6). Christ makes it clear here that many wars would come and go yet would not mark the end (same verse). Why, then, did He even mention them here?
Again, we should understand that they would increase, occurring more often and on a more intensive scale in the end time. Wars and the other factors Jesus gave at the beginning of the Olivet Prophecy are not to be viewed as indicators of His return by themselves. Rather, a great increase in these conditions is what He was telling His followers to look for.
The next indicator Jesus mentioned was famine followed by pestilence or disease epidemics (verse 7). We should note that the various items Jesus listed here are typically linked. False religion has often instigated wars. Wars consume or foul food supplies, leading to famine and malnutrition. And famine and malnutrition make entire regions ripe for the rampant spread of illness and disease.
The prophesied cycle of war, famine and disease was already known from the Old Testament (see Jeremiah 14:12; 21:9; 24:10; 27:8,13; 29:17-18; Ezekiel 6:11-12; 7:15; 12:16; 14:21), and Jesus' words should be viewed not in isolation but within the whole framework of Bible prophecy. His words here also provide the key to understanding the "four horsemen of the Apocalypse" in Revelation 6:1-8 (see our free article series The Horsemen of Revelation).
Jesus also mentioned natural disasters in this context. Note that Matthew's Gospel places "earthquakes"—the Greek word here meaning shakings of both ground and air (i.e., storms)—at the end of this series (Matt. 24:7) but that Mark's and Luke's list them prior to famine and pestilence (Mark 13:8; Luke 21:11). Besides being destructive in their own right, natural disasters, like wars, can lead to famines and pestilences.
According to Luke, Jesus further adds, as part of these initial birth pangs, "terrors and great signs from heaven" (21:11, Revised Standard Version). As we will see, Jesus later mentions great natural disasters and heavenly signs immediately preceding the time of His return—demonstrating the escalating nature of these events.
Persecution and proclamation
In the next section of His prophecy, Jesus describes persecution and severe trials that would come on His followers —even martyrdom for some (Matthew 24:9). In Luke 21:12, He explains that this would commence even before the birth pains previously addressed. Indeed, persecution and martyrdom of Christ's disciples came soon after in the New Testament period. Yet like the birth pains above, this persecution was to increase over time—until Jesus' followers would be "hated by all nations" (Matthew 24:9).
The persecution would be led by civil and religious authorities (Mark 13:9; Luke 21:12). And sadly, many family members and friends would betray God's people, joining the persecution and even turning them over to the authorities, sometimes for capital punishment (Matthew 24:10; Mark 13:12; Luke 21:16).
Jesus mentions the preaching of the gospel message in conjunction with the increasing persecution. Indeed, there is a connection between persecution and the preaching of the gospel.
Of course, the public proclamation of the truth of God is what initially provokes the persecution. This persecution, in turn, creates an opportunity for further proclamation. As Jesus said in this context: "You will be brought before kings and rulers for My name's sake. But it will turn out for you as an occasion for testimony" (Luke 21:12-13).
He further explained that God would directly inspire His people with the words to speak at that time (verses 14-15; Mark 13:11). This would fuel further persecution, then greater witness, then even more persecution, then still greater witness—and so on.
Then at last, in the face of the worst opposition to God's truth in the closing period of this age, Jesus says that "this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come" (Matthew 24:14).
The final crisis
Jesus at this point turns to local events that will lead to worldwide upheaval. He says, "When you see Jerusalem surrounded by armies, then know that its desolation is near" (Luke 21:20). This He declares in conjunction with "the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place" (Matthew 24:15; compare Mark 13:14).
Daniel had foretold a foreign invasion of the Holy Land and the placement of the abomination of desolation within the temple complex (Daniel 11:31). If we follow the historical fulfillment of the Daniel 11 prophecy, it becomes apparent that this was accomplished under the Syrian invader Antiochus Epiphanes, who caused a pagan defilement of the temple around 168 B.C.
Yet this was long before Jesus spoke. So Jesus must have been declaring that this past fulfillment of Daniel's prophecy was not a complete fulfillment—that the past event was a prototype or forerunner of something still to come.
Things would become horrific for the Jewish people in the Holy Land at that time: "For these are the days of vengeance, that all things which are written [i.e., in Old Testament prophecies regarding this] may be fulfilled . . . For there will be great distress in the land and wrath upon this people" (Luke 21:22-23).
"Great distress" here is found as "great tribulation" in Matthew 24:21. Jerusalem would be conquered and occupied by enemies, its people taken captive to other nations (Luke 21:24).
The time frame and scope of these events has been a matter of debate. In A.D. 69-70, nearly 40 years after Jesus spoke, it seemed to many that the Romans fulfilled this prophecy. They invaded Jerusalem, they destroyed the temple and later erected a pagan temple in its place, and they led many of the Jewish people away captive to other parts of the empire.
Recall also that Jesus' disciples had asked Him at the outset when His statement about the demolition of the Herodian temple complex would be realized—and it is generally believed that this was accomplished in the Roman invasion. However, some sections of the temple platform retaining wall were not thrown down and remain to this day—the Western or "Wailing" Wall being but one example.
There are, in fact, clear indications that the invasion of Judea and Great Tribulation are end-time events. Besides their position in the prophecy, consider that Jesus declares the scale of the Tribulation as unparalleled in human history—never to be surpassed (Matthew 24:21). His language recalls the unequalled period of trouble preceding the end-time resurrection spoken of in Daniel 12:1-3. There can't be more than one worst time ever.
Jesus further said that if the Great Tribulation were allowed to run its course, "no flesh would be saved [alive]" (Matthew 24:22). This concerns all humanity, not just the people of Judea.
Christ later refers to this dire period as "the hour of trial which shall come upon the whole world" (Revelation 3:10). Mankind's self-annihilation was not a possibility in A.D. 70. It has only become feasible in modern times with the proliferation of weapons of mass destruction. Evidently, the first-century Roman invasion of Judea was, like Antiochus' invasion before it, a forerunner of the final and ultimate fulfillment at the end of the age.
Jesus next warns against those who would claim He has already returned by this point in contradiction to the obvious signs He is laying out (see Matthew 24:23-28). He then describes cosmic events that will usher in His coming: signs in the sun and moon, both being darkened; falling stars, likely referring to meteors; the shaking of the powers of heaven; "and on the earth distress of nations, with perplexity, the sea and the waves roaring" (Luke 21:25; compare Matthew 24:29).
Thus we have here the culmination of the early indicators Jesus gave of increasing heavenly signs and natural disasters. Revelation 6:12-17 shows a marked increase in such signs as introducing the day of God's wrath—the most cataclysmic and signs-laden period ever, called the "Day of the Lord" in many prophecies.
It is at the conclusion of this period that Jesus will at last return—when, as He declares, all peoples "will see the son of Man coming on the clouds of heaven with power and great glory" (Matthew 24:30).
Discerning the signs of the times
Is it possible to discern if we are in the end time?
Jesus said it is, giving the example from nature of the branches of a fig tree becoming tender and putting forth leaves as an indicator that summer is near (verse 32). "So you also, when you see all these things [leading to His return], know that it is near—at the doors!" (verse 33). Jesus chided the religious authorities of His day for failing to "discern the signs of the times" concerning His first coming (Matthew 16:1-3). He could do the same today with regard to the signs for His second coming.
Obviously we have not entered the Great Tribulation yet. Rather we appear to be in the escalation of initial birth pains. Indeed, for ages wars, famines, pestilences and natural disasters were somewhat static with occasional spikes in activity. But in the past century, mankind has seen a huge increase in all these indicators.
Jesus further made clear that once the marked rise began, it would not continue indefinitely. Rather, He stated, "Assuredly, I say to you, this generation [i.e., all the people alive at the indicated time] will by no means pass away till all these things take place" (Matthew 24:34).
The generation to which He referred could not have been the people of His day—as they died without seeing all the events leading to His return. Rather, He could only have meant the generation of the last days. That time appears to be here.
Jesus further explained in His Olivet Discourse that all of us have a responsi-bility to be mindful of world events and trends as well as our own spiritual condition as we approach the difficult times ahead. "Watch therefore," He said in Luke 21:36, "and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man."
To learn more about the indicators of the last days, how to know whether they are here and what that means for you personally, be sure to request our free booklet Are We Living in the Time of the End? GN
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Keywords: Olivet prophecy end time prophecy great tribulation tribulation
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