Mark 13:21–23

Mark 13:21 — "Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it."

The word "then" (Greek: tote) situates this warning within a specific eschatological moment — the time of the "great tribulation" foreshadowed in vv. 19–20. Jesus employs a rhetorical deictic construction — idou hōde / idou ekei ("look, here!" / "look, there!") — mimicking the breathless excitement of those who would announce a messiah. The very urgency of the announcement is part of the deception. The command mē pisteuete ("do not believe") is a present imperative of prohibition, conveying ongoing, active resistance rather than a single moment of rejection. Jesus does not say "investigate carefully"; he says "don't believe it." This is not anti-intellectualism but a recognition that the deception will operate precisely through the appearance of credibility.

Mark's version is notably starker than Matthew's parallel (24:23–24). Where Matthew contextualizes the warning with temporal markers, Mark strips it to its essential structure: claim — counterclaim — imperative. This Markan compression intensifies the urgency.

Mark 13:22 — "For false christs and false prophets will arise and will show signs and wonders, that they may lead astray, if possible, even the chosen ones."

Jesus identifies the agents: pseudochristoi (false christs) and pseudoprophētai (false prophets). The pairing is significant. False prophets are a category well established in Israel's history (Dt 13:1–5; Jer 23; Ez 13); but pseudochristos is a novel coinage — Christ himself invents the category because his own identity is what is now being counterfeited. The deception is specifically christological.

The means of deception — sēmeia kai terata ("signs and wonders") — is the very vocabulary used for the Exodus miracles (Ex 7:3; Dt 6:22) and for the apostolic preaching (Acts 2:43). This is deeply disturbing: the instruments of authentic divine revelation are being hijacked. The implication is that miraculous signs are not, in themselves, a sufficient criterion of divine origin. Orthodoxy must accompany miracle.

The phrase ei dunaton ("if possible") is theologically dense. It does not suggest that the elect will be deceived, but that the deception will be of such power and subtlety that only divine preservation prevents it. The elect (hoi eklektoi) are protected not by their own superior discernment but by God's electing grace — a point Catholic exegetes have consistently tied to the doctrine of the perseverance of the saints as a gift of grace, not mere human resolve (cf. CCC 162, 2016).

Mark 13:23 — "But you watch."

The adversative hymeis de ("but you") is emphatic in Greek, contrasting the disciples with those who will be deceived. Blepete ("watch," "keep your eyes open") has appeared before in the Discourse (v. 5, v. 9) and will appear again (v. 33, v. 37), functioning as a refrain that structures the entire chapter. Here it achieves a kind of summary force: all the warnings converge on this single imperative.

Notably, Jesus adds: "I have told you all things beforehand (panta proeirēka hymin)." This is not simply a claim to prophetic foreknowledge; it is the grounding of the disciples' vigilance. They watch because they have been told. Forewarning becomes the basis of faithfulness. The Church's transmission of Christ's teaching — Tradition — is thus intrinsic to the Church's ability to resist deception.

Catholic tradition brings several distinctive lenses to this passage.

The Two Criteria of Discernment. The Magisterium has consistently taught, drawing on Dt 13:1–5, that miraculous signs must be evaluated in conjunction with doctrinal fidelity. The First Vatican Council (Dei Filius, 1870) affirmed miracles as motives of credibility but never as self-interpreting. The Catechism (CCC 156) notes that faith seeks understanding; signs require the context of revelation to be properly read. The false prophets of Mark 13:22 perform genuine wonders (the text does not say the miracles are fake) — the deception lies in the conclusion drawn from them.

The Church as Safeguard of the Elect. St. Cyril of Jerusalem (Catechetical Lectures 15) identified the Antichrist figure with precisely this pattern — using miraculous power to claim messianic authority — and counseled that knowledge of Scripture and Church teaching is the believer's defense. Origen similarly argued that only those grounded in the logos of Christ can resist the pseudologos of false prophets (Contra Celsum II.8).

Election and Perseverance. The phrase "if possible, even the elect" has generated sustained Catholic commentary. St. Thomas Aquinas (Summa IIa–IIae, q. 2, a. 9) and St. Robert Bellarmine both held that the elect are preserved through a combination of divine predestination and the infused virtues — not by presumption, but by humble cooperation with grace. CCC 2016 affirms that "the grace of final perseverance" is a gift that cannot be merited but can be prayed for and received.

Eschatological Vigilance as Liturgical Posture. The imperative blepete resonates with the Church's liturgical tradition: Advent, the Easter Vigil, and the Sunday Eucharist are all structured around vigilant expectation. Pope Benedict XVI (Spe Salvi, §2) noted that Christian hope is not passive but constitutes an active orientation of the whole person toward the returning Christ — precisely the "watching" Jesus commands.

Contemporary Catholics face a landscape saturated with spiritual counterfeits that match the pattern Jesus describes with remarkable precision. Charismatic figures — within and outside Christianity — routinely invoke miraculous credentials to authenticate novel doctrines about Christ's identity, the Church's authority, or personal revelation that supersedes Scripture and Tradition. Online movements, private revelations claimed to supersede Magisterial teaching, and syncretistic spiritualities all operate by the logic Jesus identifies: a compelling sign or experience is offered as proof that "here is the truth."

The specific Catholic application of v. 23 is this: the Church has already been told. The deposit of faith, handed on through Scripture and Tradition and authoritatively interpreted by the Magisterium, is precisely Christ's "I have told you all things beforehand." When a claimed revelation contradicts this deposit, its miraculous packaging is irrelevant — the litmus test has already been failed.

Practically: cultivate the habit of checking any compelling spiritual claim against the Catechism, the writings of reliable spiritual directors, and the consensus of the Church Fathers. The discernment is not skepticism — it is the vigilance Christ commands. Attend confession and Eucharist regularly; these sacramental anchors keep the soul oriented toward the true Christ and resistant to counterfeits.