TRV
Translation
King James Version
And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.
Complete Jewish Bible
the stars will fall from the sky, and the powers in heaven will be shaken.z
Berean Standard Bible
the stars will fall from the sky, and the powers of the heavens will be shaken.’
American Standard Version
and the stars shall be falling from heaven, and the powers that are in the heavens shall be shaken.
World English Bible Messianic
the stars will be falling from the sky, and the powers that are in the heavens will be shaken.
Geneva Bible (1599)
And the starres of heauen shall fall: and the powers which are in heauen, shall shake.
Young's Literal Translation
and the stars of the heaven shall be falling, and the powers that are in the heavens shall be shaken.
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In the KJVVerse 24,743 of 31,102
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Commentary on Mark 13 verses 24–27
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.
I. II. Main points1. 2. Sub-points
These verses seem to point at Christ's second coming, to judge the world; the disciples, in their question, had confounded the destruction of Jerusalem and the end of the world (Mat 24:3), which was built upon a mistake, as if the temple must needs stand as long as the world stands; this mistake Christ rectifies, and shows that the end of the world in those days, those other days you enquire about, the day of Christ's coming, and the day of judgment, shall be after that tribulation, and not coincident with it. Let those who live to see the Jewish nation destroyed, take heed of thinking that, because the Son of man doth not visibly come in the clouds then, he will never so come; no, he will come after that. And here he foretels,
1.The final dissolution of the present frame and fabric of the world; even of that part of it which seems least liable to change, the upper part, the pure and more refined part; The sun shall be darkened, and the moon shall no more give her light; for they shall be quite outshone by the glory of the Son of man, Isa 24:23. The stars of heaven, that from the beginning had kept their place and regular motion, shall fall as leaves in autumn; and the powers that are in heaven, the heavenly bodies, the fixed stars, shall be shaken.
2.The visible appearance of the Lord Jesus, to whom the judgment of that day shall be committed (Mar 13:26); Then shall they see the Son of man coming in the clouds. Probably he will come over that very place where he sat when he said this; for the clouds are in the lower region of the air. He shall come with great power and glory, such as will be suited to the errand on which he comes. Every eye shall then see him.
3.The gathering together of all the elect to him (Mar 13:27); He shall send his angels, and gather together his elect to him, to meet him in the air, Th1 4:17. They shall be fetched from one end of the world to the other, so that none shall be missing from that general assembly; they shall be fetched from the uttermost part of the earth, most remote from the places where Christ's tribunal shall be set, and shall be brought to the uttermost part of heaven; so sure, so swift, so easy, shall their conveyance be, that there shall none of them miscarry, though they were to be brought from the uttermost part of the earth one way, to the uttermost part of the heaven another way. A faithful Israelite shall be carried safely, though it were from the utmost border of the land of bondage to the utmost border of the land of promise.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–27. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
But the tribulation shall be great, and the days short, for the sake of the elect, lest the evil of this time should change their understanding.
Or else, the sun shall be darkened, at the coldness of their hearts, as in the winter time. And the moon shall not give her light with serenity, in this time of quarrel, and the stars of heaven shall fail in their light, when the seed of Abraham shall all but disappear, for to it they are likened. (Gen. 22:17) And the powers of heaven shall be stirred up to the wrath of vengeance, when they shall be sent by the Son of Man at His coming, of whose Advent it is said, And then shall they see the Son of Man coming in the clouds with great power and glory, He, that is, who first came down like rain into the fleece of Gideon in all lowliness.
As corn winnowed from the threshing-floor of the whole earth.
TertullianAD 220
AGAINST MARCION 4.39
If you examine this whole passage of Scripture from the inquiry of the disciples down to the parable of the fig tree, you will find that it makes sense at every point in connection with the coming of the Son of Man. He will bring both sorrow and joy. The Son of Man is coming in the midst of both calamities and promises, both the grief of nations and the longing of the saints. He is the common element in both. He who is common to both will end the one by inflicting judgment on the nations, and will commence the other by fulfilling the longings of the saints.
Gregory of NeocaesareaAD 270
ON ECCLESIASTES 12
The powers above—the angels guarding the universe—will be put into action in that storm and tumult of all things. Powerful men will stop. Laboring women will also stop and flee into the dark places of their houses.
Victorinus of PettauAD 304
Commentary on the Apocalypse of the Blessed John
"And I saw another angel ascending from the east, having the seal of the living God" He speaks of Elias the prophet, who is the precursor of the times of Antichrist, for the restoration and establishment of the churches from the great and intolerable persecution. We read that these things are predicted in the opening of the Old and New Testament; for He says by Malachi: "Lo, I will send to you Elias the Tishbite, to turn the hearts of the fathers to the children, according to the time of calling, to recall the Jews to the faith of the people that succeed them." And to that end He shows, as we have said, that the number of those that shall believe, of the Jews and of the nations, is a great multitude which no man was able to number. Moreover, we read in the Gospel that the prayers of the Church are sent from heaven by an angel, and that they are received against wrath, and that the kingdom of Antichrist is cast out and extinguished by holy angels; for He says: "Pray that ye enter not into temptation: for there shall be a great affliction, such as has not been from the beginning of the world; and except the Lord had shortened those days, no flesh should be saved." Therefore He shall send these seven great archangels to smite the kingdom of Antichrist; for He Himself also thus said: "Then the Son of man shall send His messengers; and they shall gather together His elect from the four corners of the wind, from the one end of heaven even to the other end thereof." For, moreover, He previously says by the prophet: "Then shall there be peace for our land, when there shall arise in it seven shepherds and eight attacks of men; and they shall encircle Assur," that is, Antichrist, "in the trench of Nimrod," that is, in the nation of the devil, by the spirit of the Church. Similarly when the keepers of the house shall be moved. Moreover, the Lord Himself, in the parable to the apostles, when the labourers had come to Him and said, "Lord, did not we sow good seed in Thy field? whence, then, hath it tares? answered them, An enemy hath done this. And they said to Him, Lord, wilt Thou, then, that we go and root them up? And He said, Nay, but let both grow together until the harvest; and in the time of the harvest I will say to the reapers, that they gather the tares and make bundles of them, and burn them with fire everlasting, but that they gather the wheat into my barns." The Apocalypse here shows, therefore, that these reapers, and shepherds, and labourers, are the angels. And the trumpet is the word of power. And although the same thing recurs in the phials, still it is not said as if it occurred twice, but because what is decreed by the Lord to happen shall be once for all; for this cause it is said twice. What, therefore, He said too little in the trumpets, is here found in the phials. We must not regard the order of what is said, because frequently the Holy Spirit, when He has traversed even to the end of the last times, returns again to the same times, and fills up what He had before failed to say. Nor must we look for order in the Apocalypse; but we must follow the meaning of those things which are prophesied. Therefore in the trumpets and phials is signified either the desolation of the plagues that are sent upon the earth, or the madness of Antichrist himself, or the cutting off of the peoples, or the diversity of the plagues, or the hope in the kingdom of the saints, or the ruin of states, or the great overthrow of Babylon, that is, the Roman state.
Augustine of HippoAD 430
LETTER 199, To HESYCHIUS 39
When impious persecutors rage beyond measure, and when the fortune of this world seems to smile upon them and fear leaves them and they say: “Peace and security,” then the stars shall fall from heaven and the powers of heaven shall be moved, when many who seemed to shine brilliantly with grace will yield to the persecutors and will fall, and even the strongest of the faithful will be shaken.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 1
We say these things, dearly beloved brethren, so that your minds may be awakened to the pursuit of caution, lest they grow sluggish through security, lest they become feeble through ignorance, but that fear may always stir them and solicitude strengthen them in good work. For what does the Lord call the powers of heaven except angels, archangels, thrones, dominions, principalities, and powers, which at the coming of the strict Judge will then visibly appear to our eyes, so that they may then strictly demand from us what the invisible Creator now patiently bears with us?
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(v. Greg Hom. in Ezech. lib. i. 9) Why however is it said with a doubt if it were possible, when the Lord knows beforehand what is to be? One of two things is implied; that if they are elect, it is not possible; and if it is possible, they are not elect. (non potest, ap. Cat.) This doubt therefore in our Lord's discourse expresses the trembling in the mind of the elect. And He calls them elect, because He sees that they will persevere in faith and good works; for those who are chosen to remain firm are to be tempted to fall by the signs of the preachers of Antichrist.
BedeAD 735
On the Gospel of Mark
And the powers that are in the heavens will be moved. Is it any wonder that humans, who are earthly by nature and sense, are perturbed at this judgment, at the sight of which even the powers of the heavens, that is, the angelic powers, tremble? Blessed Job also attests to this, saying, "The pillars of heaven tremble, and are astonished at his reproof" (Job XXVI). What will the tablets do, then, when the pillars tremble? What will the twig of the desert endure, when the cedar of paradise is shaken?
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) Some however refer this to the time of the Jewish captivity, where many, declaring themselves to be Christs, drew after them crowds of deluded persons; but during the siege of the city there was no Christian to whom the Divine exhortation, not to follow false teachers, could apply. Wherefore it is better to understand it of heretics, who, coming to oppose the Church, pretended to be Christs; the first of whom was Simon Magus, but that last one, greater than the rest, is Antichrist. It goes on: But take ye heed: behold, I have foretold you all things.
(ubi sup.) For the stars in the day of judgment shall appear obscure, not by any lessening of their own light, but because of the brightness of the true light, that is, of the most high Judge coming upon them; although there is nothing to prevent its being taken to mean, that the sun and moon with all the other heavenly bodies then for a time are really to lose their light, just as we are told was the case with the sun at the time of our Lord's Passion. But after the day of judgment, when there shall be a new sky and a new earth, then shall happen what Isaiah says: Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold. (Isa. 30:26) There follows, And the powers of heaven shall be shaken.
(ubi sup.) What wonder is it that men should be troubled at this judgment, the sight of which makes the very Angelic powers to tremble? What will the stories of the house do when the pillars shake? What does the shrub of the wilderness undergo, when the cedar of paradise is moved?
By the four winds, He means the four parts of the world, the east, the west, the north, and the south. And lest any one should think that the elect are to be gathered together only from the four edges of the world, and not from the midland regions as well as the borders, He has fitly added, From the uttermost part of earth, to the uttermost part of heaven, that is, from the extremities of the earth to its utmost bounds, where the circle of the heavens appears to those who look from afar to rest upon the boundaries of the earth. No one therefore shall be elect in that day who remains behind and does not meet the Lord in the air, when He comes to judgment. The reprobate also shall come to judgment, that when it is finished they may be scattered abroad and perish from before the face of God.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
After that the Lord had finished all that concerned Jerusalem, He now speaks of the coming of Antichrist, saying, Then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not. But when He says, then, think not that it means immediately after these things are fulfilled about Jerusalem; as Matthew also says after the birth of Christ, In those days came John the Baptist; (Matt. 3:1) does he mean immediately after the birth of Christ? No, but he speaks indefinitely and without precision. So also here, then may be taken to mean not when Jerusalem shall be made desolate, but about the time of the coming of Antichrist. It goes on: For false Christs and false prophets shall arise, and shall show signs and wonders, to seduce, if it were possible, even the elect. For many shall take upon them the name of Christ, so as to seduce even the faithful.
But after the coming of Antichrist, the frame of the world shall be altered and changed, for the stars shall be obscured on account of the abundance of the brightness of Christ. Wherefore it goes on: 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.
That is, the Angelic virtues shall be astonished, seeing that such great things are done, and that their fellow-servants are judged.
But they shall see the Lord as the Son of Man, that is, in the body, for that which is seen is body.
Observe that Christ sends the Angels as well as the Father; where then are they who say that He is not equal to the Father? For the Angels go forth to gather together the faithful, who are chosen, that they may be carried into the air to meet Jesus Christ. Wherefore it goes on: And gather together his elect from the four winds.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 13:25, a pivotal verse within Jesus' Olivet Discourse, vividly portrays dramatic cosmic disturbances—the falling of stars and the shaking of heavenly powers—as unmistakable signs preceding the glorious return of the Son of Man. These cataclysmic events signify the profound disruption of the established order, both natural and spiritual, signaling the imminent culmination of God's redemptive plan and the dawn of His eternal kingdom.
CONTEXT
Literary Context: Mark 13, often termed the "Olivet Discourse," records Jesus' eschatological teachings delivered to His disciples on the Mount of Olives. This chapter begins with Jesus' prophecy of the Temple's destruction and His disciples' subsequent questions regarding the timing of these events and the signs of His coming and the end of the age (see Mark 13:1-4). The discourse unfolds in stages, moving from general signs of tribulation, false prophets, and persecutions (e.g., Mark 13:5-13) to the specific "abomination of desolation" (see Mark 13:14-23) and then, immediately preceding our verse, a period of intense tribulation (see Mark 13:24). Mark 13:25 thus marks a critical transition, shifting from earthly turmoil to cosmic upheaval, directly preceding the triumphant arrival of the Son of Man in Mark 13:26. This sequence emphasizes that these cosmic signs are not the end in themselves, but definitive harbingers of Christ's return.
Historical & Cultural Context: Jesus' audience, steeped in Old Testament prophetic tradition, would have understood cosmic disturbances as a common motif in apocalyptic literature, signifying the "Day of the Lord"—a time of divine judgment and intervention. Prophets like Isaiah (Isaiah 13:10) and Joel (Joel 2:30-31) frequently employed such imagery to depict the collapse of human authority and the manifestation of God's sovereign power. For first-century Jews living under Roman occupation, these prophecies offered hope for a divine overthrow of oppressive powers and the establishment of God's righteous kingdom. The "heavens" were often seen as the abode of divine or spiritual powers, and their shaking implied a disruption of the very fabric of the cosmos, including spiritual forces, preceding a new divine order. This imagery was not necessarily a literal scientific prediction but a powerful, symbolic depiction of a world-altering, divinely orchestrated event.
Key Themes: Mark 13:25 contributes significantly to several overarching themes within the Olivet Discourse and the broader New Testament. Firstly, it underscores Cosmic Upheaval, portraying a dramatic disruption of the natural order that transcends mere earthly events, signaling a universal, cataclysmic shift. Secondly, it highlights Divine Sovereignty, asserting that even amidst such chaos, these events are not random but are part of God's predetermined plan, orchestrated to bring about His ultimate purposes, as seen in the broader narrative of Mark 13. Thirdly, the verse functions as a Harbinger of Christ's Return, serving as an unmistakable sign that the glorious advent of the Son of Man is imminent, as explicitly stated in Mark 13:26. Finally, the "shaking of powers in heaven" suggests a Dismantling of Established Orders, implying the subversion or collapse of all earthly and spiritual authorities that oppose God's ultimate dominion, a theme echoed in other apocalyptic texts like Revelation 6:13-14.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 13:25 is rich in Apocalyptic Imagery, a characteristic feature of eschatological discourse that uses vivid, often symbolic, language to describe future events, particularly the end of the age and divine judgment. The falling stars and shaking heavenly powers are not necessarily literal scientific predictions but powerful, symbolic representations of universal upheaval. This imagery functions as Hyperbole, exaggerating natural phenomena to convey the immense, cataclysmic scale of the events. The collapse of the cosmos signifies the absolute disruption of the familiar order, emphasizing the unprecedented nature of God's intervention. Furthermore, the verse employs Symbolism, where "stars" can symbolize stability, order, or even human rulers and authorities, and their "falling" represents the collapse of all earthly and cosmic structures. "Powers in heaven" can symbolize not only celestial bodies but also spiritual forces or established authorities, whose "shaking" signifies their ultimate overthrow. This symbolic language aims to evoke awe and a sense of the divine majesty and ultimate control over creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 13:25 stands as a profound theological statement on the nature of God's ultimate sovereignty over creation and history. It asserts that at the climax of history, even the most enduring and seemingly immutable elements of the cosmos—the stars and heavenly powers—will be subject to divine will and undergo radical transformation. This cosmic disruption is not random chaos but a divinely orchestrated prelude to the establishment of God's eternal kingdom and the glorious return of Christ. It serves as a stark reminder that all earthly and cosmic powers are transient and ultimately subservient to the Creator, whose final judgment and redemptive purposes will prevail. The theological implication is one of both warning and hope: warning for those who oppose God, and hope for believers who anticipate the full manifestation of His righteous reign.
REFLECTION AND APPLICATION
The vivid imagery of Mark 13:25, while describing terrifying cosmic events, is not primarily intended to instill fear in believers but rather to cultivate a profound sense of spiritual alertness, unwavering hope, and faithful endurance. In a world often characterized by instability and uncertainty, this verse reassures us that history is not spiraling out of control but is moving purposefully towards a divine climax, orchestrated by a sovereign God. For followers of Christ, the signs of the end times, including these cosmic disturbances, serve as a powerful call to live with intentionality, to prioritize eternal values, and to remain vigilant in our faith. It encourages us to fix our gaze not on the fleeting chaos of the present age, but on the certain hope of Christ's return and the glorious establishment of His eternal kingdom. This passage compels us to examine our readiness, to deepen our trust in God's unfailing promises, and to live lives that reflect the transforming power of the Gospel, knowing that our redemption draws near.
Questions for Reflection
FAQ
Does Mark 13:25 describe literal astronomical events or symbolic language?
Answer: While the language is highly evocative and uses terms that describe physical phenomena ("stars," "fall," "shaken"), biblical scholars generally understand Mark 13:25 as primarily employing symbolic and apocalyptic language, common in Old Testament prophetic literature. The "falling of stars" and "shaking of powers in heaven" are powerful metaphors for the collapse of the existing world order—both natural and spiritual—and the profound disruption that will precede the direct intervention of God and the return of Christ. This imagery conveys the immense, universal scale of these events, signaling the end of one age and the beginning of another, rather than a precise scientific prediction of astronomical occurrences. Similar imagery is found in passages like Isaiah 13:10 and Joel 2:30-31.
What are "the powers that are in heaven" that will be shaken?
Answer: The phrase "the powers that are in heaven" (hai dynameis hai en tois ouranois) carries a rich ambiguity. It can refer to the celestial bodies themselves, seen as powerful entities that govern the cosmos. However, in a broader theological sense, "powers" (dynameis) can also denote spiritual authorities, angelic beings, or cosmic forces that operate in the heavenly realms. Therefore, the shaking of these powers signifies a comprehensive destabilization of all established order—both the physical cosmos and the spiritual forces that influence it. This implies a dismantling of any authority or structure, visible or invisible, that stands in opposition to God's ultimate dominion, paving the way for the full establishment of His kingdom, as described in Ephesians 6:12 where spiritual powers are mentioned.
CHRIST-CENTERED FULFILLMENT
Mark 13:25, with its dramatic depiction of cosmic upheaval, finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the sovereign Lord over all creation and the triumphant King whose return these signs herald. The "falling stars" and "shaking powers" are not merely random acts of chaos but divinely orchestrated events that underscore the absolute authority of the Son of Man, whose coming in glory immediately follows this cosmic disruption (as seen in Mark 13:26). These signs point to the climactic moment when Christ, who holds all authority in heaven and on earth (Matthew 28:18), will fully establish His eternal kingdom. The shaking of heavenly powers foreshadows the ultimate subjugation of all spiritual forces of evil under His feet, a victory already secured at the cross and resurrection (Colossians 2:15). Thus, Mark 13:25 is not a prophecy of destruction for its own sake, but a powerful declaration of Christ's impending triumph, when every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11), and a new heavens and new earth, free from the old order's instability, will be ushered in by His glorious presence (Revelation 21:1).