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On Guard! Mark: Who Do You Say That I Am? :1-37 Pastor Josh Black March 8, 2015

Taking our eye off the ball is the study of last things, the study of the end times. And as you probably know there’s no topic in evangelical theology that’s met with more debate. Our passage this morning is no different. We come this morning to Mark 13, one of the critical eschatology passages in the . This passage is often referred to as the because is teaching on the . Is this passage mainly talking about the fall of in AD 70? Is it mainly talking about the times just before ’s return? Or both? There has been a lot of ink spilled trying to answer these questions. There has been so much debate over the timing of Christ’s return that I think we’ve taken our eye off the ball. We’re so focused on the controversies of unclear passages about the events surrounding Christ’s return that we’ve missed the clear teaching about the main event—Christ’s return. His return is our “blessed hope.” Our hope is not in all of the events that may or may not lead up to his return.1 The misuse of eschatology has resulted in its neglect.2 Eschatology has lost its proper place in our discipleship. Some people are put off by the debate. Many others are lost in dozens of positions. And so they’ve basically given up. The logic is simple. If dozens of smart, godly people can’t agree on eschatology then why should I even try? So what should we do? Well first off all, I think we should try to understand what all passages are saying, even the difficult passages. Every passage in the is God’s Word. And it’s all profitable for our growth in grace (cf. 2 Tim. 3:16-17). The doctrine of our Lord’s return is one of the most profitable doctrines for the church today. Secondly, I think we should have more humility in the areas that are less than clear. And we should emphasize the things in Scripture that are clear. That’s what I hope to accomplish this morning. Please open your to Mark 13. And please stand for the reading of God’s Word. Mark 13:1-373 1And as he came out of the temple, one of his disciples said to him, “Look, Teacher, what wonderful stones and what wonderful buildings!” 2And Jesus said to him, “Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down.” 3And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, 4“Tell us, when will these things be, and what will be the sign when all these things are about to be

1 Ladd, George Eldon. The Blessed Hope. Grand Rapids: Eerdmans, 1956, p. 11. 2 Edwards, James R. The According to Mark. The pillar New Testament commentary. Grand Rapids, Mich: Eerdmans, 2002. 3 Scripture quotations are from The Holy Bible, English Standard Version® unless otherwise noted. 2

accomplished?” 5And Jesus began to say to them, “See that no one leads you astray. 6Many will come in my name, saying, ‘I am he!’ and they will lead many astray. 7And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. 8For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places; there will be famines. These are but the beginning of the birth pains. 9“But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them. 10And must first be proclaimed to all nations. 11And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the . 12And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. 13And you will be hated by all for my name’s sake. But the one who endures to the end will be saved. 14“But when you see the abomination of desolation standing where he ought not to be (let the reader understand), then let those who are in flee to the mountains. 15Let the one who is on the housetop not go down, nor enter his house, to take anything out, 16and let the one who is in the field not turn back to take his cloak. 17And alas for women who are pregnant and for those who are nursing infants in those days! 18Pray that it may not happen in winter. 19For in those days there will be such tribulation as has not been from the beginning of the creation that God created until now, and never will be. 20And if had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days. 21And then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it. 22For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. 23But be on guard; I have told you all things beforehand. 24“But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, 25and the stars will be falling from , and the powers in the will be shaken. 26And then they will see the coming in clouds with great power and glory. 27And then he will send out the and gather his elect from the four winds, from the ends of the earth to the ends of heaven. 28“From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. 29So also, when you see these things taking place, you know that he is near, at the very gates. 30Truly, I say to you, this generation will not pass away until all these things take place. 31Heaven and earth will pass away, but my words will not pass away. 32“But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. 33Be on guard, keep awake. For you do not know when the time will come. 34It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake. 35Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning—36lest he come suddenly and find you asleep. 37And what I say to you I say to all: Stay awake.” This is the Word of the Lord. Thanks be to God. The title of my sermon this morning is “On Guard!” It is a phrase used in fencing. If you’re going to have a sword fight you need to be on guard. The phrase “be on guard” is used four times in our passage. It gives structure to our passage. And it gives us the emphasis and meaning of our passage. . In verse 5, Jesus says, “See [be on guard] that no one leads you astray.” . In verse 9, Jesus says, “But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them.” 3

. In verse 23, Jesus says, “But be on guard; I have told you all things beforehand.” . In verse 33, Jesus says, “Be on guard, keep awake [keep watch]. For you do not know when the time will come.” In verse 33, the phrase “keep awake” changes the perspective. Not only are we to take a defensive posture of being on guard; we’re also to take an offensive posture of keeping watch or staying awake. And this phrase, “keep awake” or “watch” shows up another three times in the verses that follow. It’s in the in verse 34. “It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake.” Then in verse 35, “Therefore stay awake—for you do not know when the master of the house will come…” Then at the end of the passage, in verse 37; “And what I say to you I say to all: Stay awake.” As I’ve already indicated, there’s so much controversy in Mark 13. Is this passage mainly talking about the fall of Jerusalem in AD 70? Is it mainly talking about the times just before Christ’s return? Or both? Well because this is God’s Word, I want to humbly try to answer these questions this morning. But in the process, I don’t want to miss the main thing in the passage. We’re called to be on guard. We’re called to stay awake and watch for Christ’s return. So the main thing I want to accomplish this morning is to show what it means to be on guard and what it means to watch for Christ’s return. To make sense of this long passage we have to understand how it’s structured. In verses 1-2, Jesus predicts the fall of Jerusalem and the temple. Then in verses 3-4, the disciples ask Jesus a question. “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?” What were the disciples asking Jesus? What are “these things” in verse 4? Well at a minimum they’re asking Jesus when Jerusalem and the temple will fall. But they’re probably also wondering when Jesus would return. In the parallel passage in Matthew, the disciples ask Jesus, “When will these things be, and what will be the sign of your coming and of the end of the age” (Matt. 24:3)? So the disciples most likely saw the fall of Jerusalem and the return of Christ as one event.4 The structure of Mark 13 revolves around Jesus’ answer to the disciples’ question. And his answer comes in verses 5-37. I think Don Carson has put forward the most plausible structure for the Olivet Discourse.5 According to Carson, in verses 5-23, Jesus begins talking about the whole time between Christ’s first coming and his . Not just the time right before Christ’s return. And not just the fall of Jerusalem. The whole time between Christ’s advents. This is the time of birth pains. Then in verses 24-27, Jesus speaks of his return. Then in verses 28-31, Jesus gives the parable of the fig tree which teaches us to watch for Christ’s return.6 Then in verse 32-37, Jesus says that no one knows the hour of Christ’s return, therefore, we need to be on guard and stay awake. So to divide the rest of our time this morning we’ll first look at the birth pains in verses 5-23. Then we’ll look at the return of Christ in verses 24-27. We’ll skip the lesson from the fig tree in verses 28-

4 Stein, Robert H. Mark. Baker exegetical commentary on the New Testament. Grand Rapids, Mich: Baker Academic, 2008. 5 Carson, Matthew and Carson, “The Olivet Discourse.” See Stein for a listing of various views on the structure of this passage. Carson, D. A. “Matthew.” in The Expositor’s Bible commentary: Matthew, Mark, Luke. ed. Frank E. Gaebelein. Grand Rapids, Mich: Zondervan, 1984. Carson, D.A. “The Olivet Discourse.” Part 1, Part 2, Part 3 (accessed March 5 and 6). 6 Stein says this is referring specifically to the fall of Jerusalem, not Christ’s return. 4

31. But I will make one comment on it during the section on birth pains. And finally we’ll look at what it means to stay awake in verses 32-37. THE BIRTH PAINS (vv. 5-23)

Let’s begin by looking at the birth pains in verses 5-23. These verses form a chiastic structure.7 A. Deceivers will claim to be the Christ (vv. 5-6). B. Generally there will be wars and natural disasters (vv. 7-8). C. Believers will be persecuted and the gospel spread (vv. 9-13). B.’ Specifically there will be a war on Jerusalem (vv. 14-20). A.’ Deceivers will claim to be the Christ (vv. 21-23). The disciples have asked Jesus about the fall of Jerusalem and the temple. And they assume that his return will be intimately connected with the fall of Jerusalem. But Jesus goes on to teach them that there will be a delay between his first coming and his second coming. This delay is like the birth pains that come before a mother gives birth (v. 8).8 The fall of Jerusalem will be a very sharp birth pain. But there will be more birth pains. Jesus describes a number of birth pains that will characterize the time between his first coming and his second coming. And in the midst of these birth pains disciples are called to be on guard. But what are they to be on guard against? Following the chiastic structure, I want to mention three birth pains (A, B, C) that we’re called to be on guard against. Be on guard against false christs. The first birth pain is false christs. We see this in verses 5-6 and 21-23. Look at verse 6, “Many will come in my name, saying, ‘I am he!’ and they will lead many astray.” In verse 21, “If anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it.” In every generation people stand up and claim to be a savior. Sometimes people literally claim to be the Christ. Sometimes people simply demand our allegiance. In the disciples’ day there were many people who claimed to be the Christ. In our day, we see this in cult leaders. Hopefully most of us are savvy enough to know to stay clear of guys like Jim Jones and Koresh. But sometimes even evangelical leaders can become a christ to us when we look to them as a savior or view their teaching on par with Scripture.9 We need to see that we’re not led astray by false saviors and false christs. We need to be on guard. We can benefit from gifted Christian leaders. But these guys are not Jesus. We need to keep our eyes fixed on Jesus. When Christ returns it will be clear to all. In we’re told that “as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day” (Lk 17:24). It will be obvious when Christ returns. So be on guard for false christs. And keep your eyes on Jesus.

7 Stein 8 Carson, Carson, “Olivet Discourse.” 5

Be on guard for wars and natural disasters. The second birth pain that will mark the time between Christ’s advents is wars and natural disasters. We see this generally in verses 7-8. And we see this specifically in the fall of Jerusalem, mentioned in verses 14-21. In verses 7-8, Jesus seems to indicate that the entire age before his return will be marked by wars and natural disasters. These things must take place. They are the beginning of birth pains (v. 8). But they shouldn’t alarm us. They’re not a sign that Christ is about to return. They will be characteristic of every generation. But it’s interesting. For some people who are really caught up into eschatology, every time a war crops up or we see an increase in natural disasters people start making predictions of when Jesus will return. Jesus seems to be saying, “Don’t do that! This is just the normal stuff that will happen.” It’s not extraordinary. It’s characteristic of every age between the advents of Christ. In verses 14-21, Jesus speaks of a very specific war on Jerusalem. And if you remember, this was part of the disciples’ original question. Even though wars and natural disasters are not a sign that Jesus is about to return, Jesus did give a sign for the fall of Jerusalem.10 In verse 14, Jesus said, “But when you see the abomination [that causes] desolation standing where he ought not to be (let the reader understand), then, let those who are in Judea flee to the mountains.” This is a reference to a prophecy in Daniel 9. That’s why Jesus says “let the reader understand.” He means, let the reader of Daniel 9 understand what is meant by the abomination that causes desolation.11 And there are at least two fulfillments to this prophecy. The first fulfillment of this prophecy happened in 168 BC when Antiochus IV (Epiphanes), the Syrian king, came into Jerusalem and sacrificed a pig on the altar of the temple and made the priests eat its flesh.12 Epiphanes was the abomination that caused desolation. But there’s another fulfillment of Daniel 9. Jesus is saying that before Jerusalem falls there will be another event like this. And it most likely refers to the time when the Roman leader Titus surrounded Jerusalem before the fall of Jerusalem in AD 70. Titus was also the abomination that caused the desolation of Jerusalem.13 The abomination of desolation could also point beyond the fall of Jerusalem to the Man of Lawlessness mentioned in 2 Thessalonians 2. But at a minimum it’s referring to the events that preceded the fall of Jerusalem. The fall of Jerusalem was the Great Tribulation (cf. Mt. 24:21). It was a tribulation that is unmatched. As verse 19 says, such a tribulation has not been from the beginning of creation until now, and never will be. Now there’s a sense in which there has been more widespread tribulation since the fall of Jerusalem and that there will still be great tribulation to come (cf. 2 Thes. 2). But in terms of density there has never been such a great tribulation.14 Everybody that was in Jerusalem was slaughtered. In all of the official persecutions throughout history, some Christians were spared. But

10 Storms, C. Samuel. Kingdom Come: The Amillennial Alternative. Fearn, Scotland: Mentor, 2013, pp. 244ff. 11 Carson, Matthew. 12 Mike Andrus, “Signs of the Second Coming;” Storms, pp. 244ff; Stein; Edwards Andrus, Mike, “Signs of the Second Coming.” Sermon, December 7, 2008, The Good News According to Matthew (Part 3). 13 Carson, “Olivet Discourse.” Alternatively, Stein says this refers to AD 67-68 during the time of John of Gischala and Eleazar. 14 Carson, “Olivet Discourse.” 6

when Titus marched on Jerusalem, nobody in Jerusalem was spared.15 That’s why Jesus commanded his disciples to flee. This was truly a great tribulation. But the fall of Jerusalem also serves as an example of the general tribulation that we are in now. Jesus wanted his disciples to know that there would be a delay in his return after the fall of Jerusalem. It didn’t mark the final end. The fall of Jerusalem was simply a major birth pain among the many birth pains that characterize the age we live in now. Be on guard against persecution and spread the gospel. The third birth pain that will mark the time between Jesus’ first coming and his second coming is the persecution of believers and the worldwide spread of the gospel. This is found in verses 9-13. “But be on your guard. For they will deliver you over to councils, and you will be beaten in synagogues, and you will stand before governors and kings for my sake, to bear witness before them.” Persecution and the spread of the gospel are at the heart of the time between Christ’s advents. This picture is certainly played out in the book of Acts.16 But what about now? Living in twenty-first-century America we don’t experience great persecution. But we’re really the anomaly in church history. We’re even the anomaly in our own day and age. There have been more martyrs for Christ in the last 100 years than in all previous 19 centuries combined.17 This is front and center in the news right now with ISIS slaughtering Christians around the world. The persecution of Christians is a mark of the age between Christ’s first coming and his second. As verse 13 says, we’re called to endure it. But there’s good news wrapped up in this difficult reality. In the midst of persecution the gospel goes forth in power. There’s a reason why Christians are delivered over to councils, beaten, etc. It’s to bear witness before those who persecute us, as verse 9 says. And the gospel must first be proclaimed to all nations, as verse 10 says. As Tertullian said in the second century, “the blood of the martyrs is the seed of the church.” If you were at the Christ in the Crisis conference this weekend you know this is true. As Christians are being persecuted in the Middle East, the gospel is going forth in power. We’re to endure persecution. And we’re to bear witness to Christ in the Crisis. So these are the three main birth pains that characterize the age we live in. Every generation will experience them to one degree or another. That’s why in verse 34 Jesus can say, “Truly, I say to you, this generation will not pass away until all these things take place.” He could simply be referring to the fall of Jerusalem.18 But I don’t think so. In every generation we see false christs, we see wars and natural disasters, we see tribulation, we see persecution and the spread of the gospel. So in that sense the generation Jesus was speaking to experienced all of these things. And we will experience all of these things. Every generation in the time between Christ’s advents will experience these things.19 Be on guard.

15 Carson, “Olivet Discourse.” 16 Stein and Storms both point out that much of what is predicted in verses 5-23 were in a sense fulfilled in the book of Acts. 17 Carson, “Olivet Discourse.” 18 Stein; Storms; France. France, R. T. The Gospel of Mark: A Commentary on the Greek Text. The new international Greek Testament commentary. Grand Rapids, Mich: W.B. Eerdmans, 2002. 19 This conclusion comes from Carson, “Olivet Discourse.” 7

CHRIST’S RETURN (vv. 24-27)

But there’s hope in all of the pain. In the midst of false christs, in the midst of wars and natural disasters, in the midst of persecution and worldwide proclamation of the gospel, we have hope that Christ will return. And that brings us to verses 24-27. “But in those days, after that tribulation [speaking of the general tribulation that marks the entire time between the advents of Christ], the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken. And then they will see the Son of Man coming in clouds with great power and glory. And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.” As you can imagine there is a lot of controversy surrounding these verses as well. Some actually think this refers to the fall of Jerusalem.20 I don’t find their argument persuasive. The language used here is frequently used to refer to the return of Christ.21 I won’t get into all of the details. Suffice it to say that I think this is referring to the return of Christ. I want to draw out two main truths in these verses. Christ will return in judgment. First of all, when Christ returns, he will return to judge unbelievers. The people who will see the Son of Man coming in the clouds, I think, in the first instance, refers to the enemies of Christ and his church. In Matthew, we’re told the nations will mourn when they see Christ’s return (Mt. 24:30). The people who have persecuted the church during these last days, the people who have not responded to the gospel, will meet Christ’s judgment. At his first coming, he rode into Jerusalem on a donkey. He went to a cross to die for our sins. He came in weakness to save. At his second coming he will come in power to judge.22 The saints will be vindicated! Christ will gather his elect. And secondly, after the tribulation, when Christ returns he will gather believers. Look at verse 27. “He will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.” Believers everywhere will be gathered to Christ. Not only will the saints be vindicated, they’ll also be finally and forever delivered. Now this is our blessed hope. This is what we need to keep our eyes on. This is what helps us endure to the end, as verse 13 says. We need our eyes fixed on the day of Christ’s return if we’re going to make it through the birth pains of the days we live in. This is why eschatology is so important! KEEP AWAKE (vv. 32-37)

We’re not called to focus on all the timing surrounding Christ’s return. We’re called to focus on the promise that Christ will return. And that brings us to verse 32-37. “But concerning that day or that

20 France; Storms 21 Carson 22 Carson, “Olivet Discourse.” 8

hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. Be on guard, keep awake. For you do not know when the time will come.”

Have you ever tried to sync your calendar with your spouse’s or with your co-workers’? It can be an exercise in futility. There are constant schedule conflicts and miscommunications. The best solution I know of is to have a master calendar and to put the person with the best scheduling gifts in charge of it! One of the misuses of eschatology in the last hundred years is constantly trying to sync our calendar (and our newspapers) with God’s calendar. God has the master calendar. But I hate to break it to you; we don’t have access to it. God is the master scheduler. God knows the timing of Christ’s return. And he’s promised that he will return. Beyond that we don’t know all of the details. We simply need to trust God. Our job is to be on guard and to keep watch. Our job is not to concern ourselves with the events leading up to Christ’s return. Christ could return any time, in any generation.23 Our job is to be on guard and to keep awake or to keep watch. But what does it mean to keep watch? We’ve already covered three ways to be on guard. We need to watch out for false Christ. We need to not make too much of wars and natural disasters. And we need to endure persecution as we take the gospel to the nations. These are very specific admonitions. But I think there is a more general admonition. We’re simply called to follow Christ in the midst of the birth pains with expectancy. We’re called to live lives as Christ’s disciples until Christ returns. So how should you respond to this passage this morning? If you’ve not yet bowed the knee to Jesus, today is the day. Christ is returning in judgment. Believe the gospel and submit to Christ. Flee the coming wrath of God. If you are a Christian, follow Christ with whole-hearted commitment today. In the face of many threats to our discipleship, we’re called to deny ourselves, to take up our cross daily, to lose our lives.24 It may be difficult now. But he’s coming back. The birth pains will soon be over. The world will be set to its rights. People from every tribe, tongue, and nation will bow the knee to Jesus. Christ’ return is our blessed hope. The hope of that day should give the church the encouragement we need this day to follow Jesus. O Church Arise! Christ suffered unto death and was raised in glory. When he returns his followers will also be raised in glory. Be on guard, keep awake!

23 On the controversial word “imminency”—could Christ return at any moment or in any generation—see Carson, Matthew; Ladd. 24 Cf. Edwards.