05.29.22 - Mark 13

Open your Bibles to Mark chapter 13.  •We are continuing our study of the Gospel of Mark.  •This morning we come to the beginning of our time in the Olivet Discourse.  This sermon is going to be a bit different than usual.  •This sermon will set the stage for how I plan to interpret this whole chapter. And it takes some ground work.  •You’re going to have to think hard this morning.  •Christianity is a religion of the mind. And you’re going to have to use yours today. Also, this sermon will probably be long. I don’t think there is any real way to get around that.  •So settle in and prepare to be here for a while. We’re in it for the long haul so we can properly understand the Olivet Discourse.  Since this sermon is going to be a bit unusual, let’s go ahead and begin by reading the text. And then I’ll give an introduction and then we’ll dive in.  •We’re going to read the entirety of Mark 13.  If you would and are able, please stand with me now for the reading of the inspired, inerrant, and infallible Word of God.  Mark 13 [1] And as he came out of the temple, one of his disciples said to him, “Look, Teacher, what wonderful stones and what wonderful buildings!”  [2] And 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.” [3] And 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 accomplished?”  [5] And Jesus began to say to them, “See that no one leads you astray. [6] Many will come in my name, saying, ‘I am he!’ and they will lead many astray. [7] And when you hear of wars and rumors of wars, do not be alarmed. This must take place, but the end is not yet. [8] For 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. [10] And the gospel must first be proclaimed to all nations. [11] And 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 Holy Spirit. [12] And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. [13] And 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 Judea flee to the mountains. [15] Let the one who is on the housetop not go down, nor enter his house, to take anything out, [16] and let the one who is in the field not turn back to take his cloak. [17] And alas for women who are pregnant and for those who are nursing infants in those days! [18] Pray that it may not happen in winter. [19] For 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. [20] And if the Lord 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. [21] And then if anyone says to you, ‘Look, here is the Christ!’ or ‘Look, there he is!’ do not believe it. [22] For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect. [23] But 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, [25] and the stars will be falling from heaven, and the powers in the heavens will be shaken. [26] And then they will see the Son of Man coming in clouds with great power and glory. [27] 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. [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. [29] So also, when you see these things taking place, you know that he is near, at the very gates. [30] Truly, I say to you, this generation will not pass away until all these things take place. [31] Heaven 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. [33] Be on guard, keep awake. For you do not know when the time will come. [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. [35] Therefore 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—[36] lest he come suddenly and find you asleep. [37] And what I say to you I say to all: Stay awake.” (PRAY) Our Great God,  We come before you this morning in need of grace.  The text before us is difficult. But it is indeed your Word.  You’ve given it to us to instruct, warn, encourage, and point us to our Lord Jesus Christ.  And so, we ask that you, by your Spirit, would grant us insight into your Word.  Give us sharp minds, open hearts, and faith to receive your Word soberly and gladly.  Glorify yourself in us as you work in our hearts by your Word and Spirit.  We ask these things in Jesus’ Name and for His sake.  Amen.  1.) This chapter is a famous passage. And it is also a judgment passage.  •While it certainly contains some rays of light and encouragement for the People of God, nevertheless it is predominantly a judgment prophecy from the lips of our Lord Jesus Christ.  •Not only is it a judgment passage, it is also one of the toughest texts to interpret in the NT.  It is certainly the most difficult and disputed text to interpret in the Gospels.  •There are many different schools of interpretation with this chapter. And there is much disagreement even among good, godly, faithful men regarding how we should understand the text before us.  I’ll tell you straight up: There is some wild language in this passage, as you all noticed in the reading.  •And in light of all of this kind of language, most people believe that almost all of the Olivet Discourse has to do with the future history of the world just prior to the Second Coming of our Lord Jesus Christ.  •This is most certainly an important text. And it is full of vivid imagery and difficult language to interpret.  I confess that I’ve been nervous about getting to this chapter since we started the Gospel of Mark three years ago.  •So, please be praying for me as I prepare and teach through it.  •But I’ve been studying this text off and on for the last two years. I’ve read about five books on it, listened to many lectures, read tons of articles, and listened to some sermons on it.  •I’ve been trying to prepare myself for this tough passage so that I might be a blessing to you all.  •And I’ve spent time thinking about how to interpret the difficult words and imagery found in the text.  •And, wouldn’t you know it, I’ve come to the minority position on this passage.  •The vast majority of Bible interpreters (many of whom I have profound respect for) would disagree with many things (though not all) that I will be teaching as we go through this chapter.  But let me be clear: I do not go searching for novel interpretations of Scripture.  •I actually hate to disagree with the majority of interpreters. I like being able to point to many others who have seen what I see in the Scripture.  •BUT, if after studying the Word, I am forced to disagree with the many, I will.  •One example of this is the fact that I’’m a Baptist.  •My flesh would rather be Presbyterian.  •I hate disagreeing with theological giants like Calvin, Knox, Bavinck, Turretin, almost all the Puritans, Sproul, and many other paedobaptist giants in the Faith.  •BUT, I humbly disagree with them on baptism because I believe the Word of God teaches otherwise. And my conscience is held captive to the Word of God, not a theological tradition, no matter how great it may be.  I say that to say this: I want you to know that I’m being as sincere and honest with the text as I know how to be when I teach this minority position on the OD.  •I’m not looking to try and stand out or be known as that preacher in Scioto County who disagrees with everyone else. •That’s not my intention. But I must go where the text leads.  •And the interpretation I’m going to set forth to you all is called a Partial-Preterist interpretation.  2.) Most of you have never heard of Preterism or Partial-Preterism before. So let me explain what that means.  •“Preterism” comes from a Latin word that means “past.” So Preterism is “Past-ism.” •It simply means that prophecies in the Bible have been fulfilled already.  •And everyone, to one degree or another is a Preterist.  •Think of all the OT prophecies about the First Coming of Christ. Think of Christ’s prophecies about His death and resurrection. We all believe those have been fulfilled already. And so, we are Preterists with regard to those prophecies. (If you’re not, then you’re not a Christian.) •If you believe that a certain prophecy has already been fulfilled, then you are a Preterist with regard to that particular prophecy. (Again, to one degree or another, every Christian is a Preterist.) But I am a PARTIAL-Preterist.  •That means that I do not believe that EVERY prophecy in Scripture has been fulfilled. There are some that are yet to come to pass. (Like the Second Coming of Christ, Final Judgment, and the New Heavens and New Earth.) •So then, with regard to the Olivet Discourse in Mark, Partial-Preterism means this: Everything Jesus says up to v32 was fulfilled in the time leading up to and the final destruction of the Temple in Jerusalem in AD70.  •That is my position on this text. And I plan to defend it today and throughout our study of the OD.  I MUST HIGHLIGHT THIS: •Partial-Preterism is different from Full-Preterism.  •Full-Preterism is a heresy. I do not believe you can hold that position and be a Christian.  •That position affirms that Jesus has already returned, and that the Resurrection of the Dead and Final Judgment happened in the First Century.  •This position is manifestly nonsense to anyone who reads the Scriptures with a believing heart.  •Full-Preterism has never been affirmed by the Church and is at odds with every single Creed and Confession within historical Christendom. It is a heresy.  Now, even though I’m not denying any central truths of the Faith, this idea that most of the Olivet Discourse in Mark was fulfilled in the First Century is probably weird to most of you.  •So let me give you a list of well-known theologians who have generally taken this position to one degree or another on the OD. There are some differences between them, but they basically affirm what I’m going to teach: •RC Sproul, Greg Bahnsen, Ken Gentry, Douglas Wilson, Sinclair Ferguson, DA Carson, Marcellus Kik, RT France, Keith Mathison, Jay Adams, John Gill, Charles Spurgeon, Adam Clarke, Jonathan Edwards, John Owen, John Lightfoot, Milton Terry, and apparently Clement of Alexandria, and John Chrysostom.  •My point is not to appeal to those men as if I must be right because they agree with me. Rather, I only want to show you that I’m not standing alone on this position.  •Many faithful, scholarly, and trustworthy teachers take the position (or close to it) that I’m going to be teaching.  Let me now address a few various things and give some more thoughts before we begin: 1. Know this and keep it in mind before you make a judgment. Don’t shut me out yet: •Much of the language of the Discourse is FULL of OT allusion and flavor and prophetic and apocalyptic imagery.  •And many people miss that. I know I did until recently.  •And it’s probably because of that, that so many interpreters, in my opinion, mishandle this text.  •But I will seek to remedy that for us as we walk through this text so we can see more clearly what our Lord was prophesying in light of OT language and categories, and in light of the History of Redemption.  2. This interpretation is NOT the test of Christian orthodoxy.  •Godly men disagree on this passage. And they are still brothers in the Lord. •But not all godly men can be correct. So we must think deeply and come to conclusions.  3. This is also NOT the test of membership in this Church.  •You’re free to disagree with me if, by looking at the Word, you believe that I am mishandling it here.  4. This is also NOT the test of Christian maturity.  •Godlier men than I have taken a different perspective and would FEROCIOUSLY disagree with me.  What I’m getting at is this:  •This text is tough. And, therefore, we should be gracious to those with whom we disagree concerning its interpretation.  •So many people get nasty about this text. And we’re not going to do that in this congregation.  Let me give one final word of introduction: •I always used to struggle to understand the OD.  •Everything seemed so murky and so many interpretations seemed forced and at odds with other parts of Scripture and even some of the very words found in this text.  •But, since coming to under the PP interpretation, it’s as if this whole text has been unlocked for me. It’s no longer a great mystery. It’s understandable now.  •And I aim to share with you what I’ve learned so that you might better understand the Word of God.  So, with all that said, here’s what we’re going to do this morning: •We’re going to consider vv1-4 in order to get the context of the rest of the passage.  •Then we’re going to look at vv30 and see how it and vv1-4 control how we should interpret the Discourse.  •And then we’ll consider v32 and how our Lord transitions from talking about the destruction of the Temple to then speak of His Second Coming at the End of history.  3.) Let’s begin by considering where we find ourselves in Mark’s Gospel. What kinds of events have led up to this chapter.  •First, you’ll remember that Jesus has faced opposition from the religious rulers of Israel since chapter 2. •They’ve been plotting how to murder Jesus since the beginning of His public ministry. They have rejected Him from the start.  •And, even the people as a whole have not responded to Christ in faith. He is famous as a healer and teacher. But it seems that very few have actually come to believe that He is the Messiah and Son of God.  But our Lord has been fighting the religious establishment of Israel for three years now.  •And in the two chapters leading up to the OD, we see Jesus giving hints at what is to happen to them for their rejection of Him: 1. In chapter 11, Jesus cursed the fig tree. This was a prophetic miracle of sorts.  •The fig tree represented Israel. It was an established symbol for the nation.  •And Jesus cursed the fig tree because it looked beautiful, it looked as if it should have much fruit, but in fact it had none.  •In the same way, Israel had produced no spiritual fruit, but was full of wickedness and unbelief.  •And so, just as the fig tree was cursed by Christ and withered under His judgment, so also Israel would be judged by Him and wither. 2. In Mark 11:18, we read again of how the religious rulers were looking for a way to kill Jesus.  •The rejection continues.  3. In chapters 11-12 we see how the chief priests, the elders, the scribes, the Pharisees, and the Sadducees all take turns challenging Jesus and trying to set a trap for Him.  •And at the offset of it all, Jesus tells the Parable of the Wicked Tenants. Where the tenants were given authority and abused it. They would not give the fruit of the vineyard to the Father. And then when the Son came, they murdered Him.  •And, as a result, the Father slaughtered them all and gave the vineyard to those who would yield fruit to Him.  •This was a prophetic parable about how the religious rulers would kill the Lord Jesus, the Son of God, and how they would be mercilessly judged by God for it.  And now after going back and forth with these unbelieving Jewish rulers, these men who hated Him, these men who rejected Him, these men who want Him dead, our Lord leaves the Temple.  •He leaves His own Temple. He is God, after all. It is His Temple. As Malachi had prophesied, the Lord came to His Temple and saw all that was wrong with it.  •And now the Lord of the Temple is leaving.  Mark writes: [1] And as he came out of the temple, •Jesus leaves. And He will never return there bodily. The next time we read about the Temple in Mark’s narrative, it will be about the curtain being torn in two.  •But God leaves His Temple. Jesus leaves. And he will not be coming back.  •Matthew 23:38 tells us that some of Jesus’ final words before departing were these: “See, your house is left to you desolate.” (Don’t miss that: YOUR house. YOU.) •He was speaking to the scribes, the religious rulers when He said those words.  This reminds us of what happened in Israel’s history, doesn’t it? •Before the Babylonian Exile, when the Temple was destroyed and the Jews were taken off into captivity for their idolatry, God left the Temple.  •Ezekiel 10:18-19 says, “Then the glory of the LORD went out from the threshold of the house, and stood over the cherubim. And the cherubim lifted up their wings and mounted up from the earth before my eyes as they went out, with the wheels beside them. And they stood at the entrance of the east gate of the house of the LORD, and the glory of the God of Israel was over them.” •God left the Temple before it’s destruction in the OT. He wrote “Ichabod” over it. (“The glory of God has departed.”) •And Jesus now leaves the Temple. God the Son leaves the Temple.  •History is repeating itself. And that does not bode well for Israel. Destruction looms in the distance.  The Temple is no longer God’s House. The place is corrupt. There are few believers left in Israel.  •As the OT Law says, the Great High Priest, Jesus Christ, has inspected the House twice now (Two Temple Cleansings) and the corruption has not gone away. And the only thing left to do now is to tear it down.  •There will be judgment on the Temple. There will be judgment on Jerusalem, the city that kills the prophets and rejects the Son of God. There will be judgment on the nation of Israel because they did not recognize their King.  •God is finished with the religious system of Israel. He is finished with the Temple. He is finished with the sacrifices. He is finished with it all.  •And now only judgment remains because they rejected the Savior, the Son of God, Jesus Christ.  •Jesus has prophesied, pictured, and promised this in shadow, but now He will speak clearly about it.  So Jesus leaves the Temple. But as He is leaving, one of His disciples said to Him, “Look, Teacher, what wonderful stones and what wonderful buildings!”  •An unnamed disciple points out how beautiful the structure of the Temple was.  •And it was. We probably can’t imagine how beautiful it was. Especially in the eyes of a First Century Jew.  •It was made of white marble and covered with gold. Not to mention all the gold ornamentation, large columns, beautiful storehouses, and all the rest.  •It was a beautiful place. And it huge! Some of the foundation stones were up the 37 feet long, 12 feet tall, and 18 feet wide. It was a monstrous set of buildings.  •And that’s not to mention how subjectively beautiful the place would’ve been in the mind of a Jew. It was God’s House. It was the place of worship.  •So then, it’s beautiful on many levels.  The disciple probably points out the magnificence of the Temple because Jesus has just declared that the Temple is no longer God’s House.  •He’s probably shocked. “Look at this place, Jesus! It’s glorious! How can it be? This is God’s House! Surely, God has not forsaken such a beautiful place!” •The disciple only sees the outward glory and beauty of the buildings. But Jesus sees down to the core.  •And where the disciple sees beauty, our Lord sees only wickedness, corruption, and unbelief.  4.) And that leads us to our Lord’s prophecy concerning the fate of the Temple in v2: [2] And 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.” •We read this and it doesn’t shock us because we’re so familiar with it. But this is a HUGE prophecy.  •Jesus has just said that the Temple is going to be utterly destroyed. That not even one stone will be left on top of another. The whole thing will be razed to the ground.  •The Temple with all of its pomp and outward beauty and riches and ceremony will be ruined.  Hear me: They have rejected the Cornerstone, Jesus Christ.  •And now, because of that, there will not be one stone left upon another.  •They rejected the Savior, and now there is no one left to save them from the judgment of Almighty God.  •This, dear congregation, is the fate of all who would reject the Lord Jesus Christ: Judgment and ruin.  This was actually prophesied in the OT.  •Malachi had said that Elijah, the Forerunner to the Messiah, would come. And Elijah would turn the hearts of the people back to God.  •And if he was not successful, then God would strike the land with a decree of utter destruction.  •Jesus alluded to this back in Mark 9:13.  •And Elijah came. He came metaphorically in the person of John the Baptist, the Forerunner of Jesus.  •And Israel rejected Him. They likewise have rejected Jesus and would reject Him to the point of death on a cross.  •And so, the threat that God made through Malachi was certain to come to pass. A decree of utter destruction was made upon Israel.  •And now only suffering and ruin awaits for their unbelief.  •It is a terrifying thing to reject the Lord Jesus Christ. You leave yourself with nothing but sin and judgment. And now the scene changes. Jesus has just, somewhat publicly, announced the coming destruction of the Temple.  •And then we read this:  [3] And 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 accomplished?”  •Jesus goes East of the Temple to the Mount of Olives. (This is why we call it the Olivet Discourse.) •Again, this reminds us of Ezekiel. In Ezekiel 11:23 we read, “And the glory of the LORD went up from the midst of the city and stood on the mountain that is on the east side of the city.” •In the OT, before the Temple was destroyed, God’s glory left the Temple and went to a mountain on the east side of the city. That is the Mount of Olives.  •And so also the Son of God, the glory of God, goes to the same mountain.  •The parallels aren’t an accident. God wants us to see that His judgment is coming just like it did in the past.  Jesus sits opposite the Temple with His disciples.  •Maybe Mark wants us to see that Jesus is sitting “over-against” the Temple. Opposite of it.  •Jesus is against the Temple, so to speak. It’s almost as if Jesus is facing off with the Temple on Mount Olivet.  •This makes us think of a boxing poster. One person stands against another, facing off for a fight.  •Here we see the Temple VS the Lord of the Temple. Apostate Judaism VS the Judge of all the Earth.  •Either way, the Temple is in clear view and would’ve dominated the vision of the disciples as Jesus gives a teaching about what will happen to it in the future.  5.) And now we come to the question of the disciples. It’s in two parts, but it’s about the same thing. [4] “Tell us, when will these things be, and what will be the sign when all these things are about to be accomplished?”  •This is the spark of the entire discourse. The question of the disciples is what sets this whole thing off.  •It is, therefore, of extreme importance for us to understand if we’re going to grasp this passage.  •Again, their question is the immediate context for the Lord Jesus’ discourse. Remember that as we go through this chapter in weeks to come.  •And their question, in the words of RT France, has to do with “The end of the old order.” They ask, when will these things be, and what will be the sign when all these things are about to be accomplished?”   •“When, and what will be the sign?” They are CLEARLY referring to what Jesus has JUST SAID in v2. Jesus told them that the Temple was going to be destroyed. And they ask, “When? And what will will be the sign?” •There is NOTHING ELSE that they could be referring to. They understand what Jesus is talking about. And they believe Him. And they want to know when it will happen and if there will be signs that warn it is about to happen.  Now, they ask about “these things” (plural) when Jesus has only referred to one event (the destruction of the Temple).  •Why then do they refer to a plurality of things?  •Well, I think that, naturally, this one huge event would be comprised of many smaller events. If one stone would not be left upon another, this was going to be something of a process.  •So, naturally, they ask “When will these things be?” And notice that this is ALL that Mark records them asking.  •Clearly, then, the focus of the majority of the rest of the chapter is going to be on answering this question.  •In other words, the vast majority of what Mark records for us has to do with the destruction of the Temple.  If you don’t see this, and you believe that this discourse is only about the End Times, then you would have to say that Jesus completely ignores their question.  •And to take that stance would be to absolutely do violence to the rest of the chapter that follows.  •It would make no sense and have no continuity whatsoever with what came before.  •But in other places in the Gospels, even Mark, we see Jesus answering His disciples’ questions all the time. They ask and He answers. He may say more than they asked, but He addresses their questions.  •So there is no reason to believe that isn’t happening here in this text.  So Mark only records their question about the Temple being destroyed. “When? What signs?” •BUT Matthew records more than Mark at this point.  •In Matthew 24:3 we read, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” •So Matthew records two major questions: 1. A question about the destruction of the Temple.  2. A question about the “Coming” (Parousia) of Jesus and the end of the age. (Parousia is something of a technical word for the Second Coming.) •Mark does not record that second question. Why? Only God knows. Possibly Matthew was written first and Mark is giving the shorter summary.  •Regardless, Matthew records a question about Christ’s Second Coming and the end of the age.  But why?  •IF Jesus has only mentioned the destruction of the Temple, why would the disciples ask about the end of the age/end of human history/end of the Messianic age that Jesus has brought in? •I think history helps us with this: You see, in Jewish thinking of the time, that we have documented from different sources and famous rabbis, there was a belief that the Temple would last until the end of the world.  •Jewish tradition said this. And some interpretations of OT texts about the Temple were given to support it.  So then, to the disciples, if the Temple is gone, the world must be over, too.  •So they put those things together in their minds and out comes these two questions about the Temple and the end of the age.  •They cannot conceive of a world where the Temple is not being used or desired by God. They cannot bring themselves to think of a world with no Temple. Such a thought doesn’t fit their thinking.  •And that’s why they ask both questions in Matthew.  In light of all of this, I will argue that the OD is going to answer both questions.  1. The first question that Mark records that has to do with the Temple destruction. That will be answered in vv5-30.  2. The second question that Matthew records that has to do with Christ’s Second Coming and the end of the age. That will be answered in vv32-37. What makes me think that’s the case? •Well, let’s now consider two more verses that will be even further controls for the proper interpretation of this chapter.  6.) We turn now to v30. And it’s often referred to as the “time text” of the Olivet Discourse. [30] Truly, I say to you, this generation will not pass away until all these things take place. •I believe that this verse answers the first major question. •This is the answer to the “WHEN” question in v4. “When will all these things be?” When will the Temple be destroyed? •And Jesus plainly says that all these things will take place before this generation passes away.  Now, what is Jesus talking about when He says, “all these things”? •Quite simply, He is speaking about everything He has said up to this point in the Discourse.  •The disciples asked a question in v4 about “these things” taking place. And “these things” referred to the destruction of the Temple. And Jesus began to answer the question in v5 and following. •Look at vv2-4 again. That’s the only thing mentioned. And Jesus’ phrase “these things” matches the disciples’ question completely.  •They wanted to know what signs and when. And Jesus says “these things” will happen in this generation.  •There isn’t much more for me to say. “These things” refers to everything Jesus has said in vv5-30. Those are the signs of the destruction of the Temple.  But what about “this generation?” What does that mean? •It means the generation of then living people who Jesus is speaking to.  •What Jesus has said up to this point will happen within that generation. That’s literally what our Lord says here.  •If it wasn’t for the popularity of the Left Behind books and books like the Late Great Planet Earth that many of us grew up with, this wouldn’t require any real defense or explanation.  •“This generation” means exactly that: This generation. That is, the generation Jesus was speaking to.  Let me defend that now: •Mark consistently uses the phrase this way. Mark 8:12, 8:38, and 9:19 are all examples of this.  •I’ll read just one example so you can see. Mark 8:12 says, “And He sighed deeply in His spirit and said, ‘Why does this generation seek a sign? Truly, I say to you, no sign will be given to this generation.’” •Everybody agrees that our Lord was saying that He refused to work another sign to satisfy the vain curiosity of the unbelieving Pharisees.  •And those Pharisees were alive THEN. “No sign will be given to THIS GENERATION.” Jesus was talking about the generation that was then living.  •All of Mark’s uses of this phrase mean the same thing.  •Not only that, but Matthew uses the phrase in 8 places (by my count) and they are all used to refer to the generation that was living in Jesus’ day.  Hear me: If you read these verses in any other way, you will destroy those texts and make them impossible to understand.  •The phrase means what it means. And it is used consistently.  •To argue otherwise will pervert those other plain texts.  Again, When Jesus uses this phrase throughout the Gospels, He is referring to the generation He is currently speaking to.  •That’s it. So there is no reason to try and make it mean something else.  •And the only reason people try to make it mean something else is because they are being overly literal in their interpretations of things Jesus says in vv5-30 OR they have a pre-commitment to a theological tradition that FORCES THEM to understand it differently.  Furthermore, if Jesus is referring to His Second Coming and a future generation, He would’ve said “that generation” and not “this generation.”  •There are different words for each phrase. But Jesus says “THIS GENERATION.” •And the word “this” in the Greek means something like “near at hand.” It refers to nearness.  •Again, brothers and sisters, Jesus is speaking about the generation that is close to Him. That is, the people who were then alive when He was talking.  •That’s the only thing that fits here.  So, no. We will not do biblical gymnastics to try and undo the words of Jesus in this verse.  •He says “this generation will not pass away until all these things take place.” And we will take Him at His word and deal with this passage in light of those words.  •We will let Scripture interpret Scripture, looking at the OT and it’s prophetic judgment language, along with the NT historical record, and we will interpret the text with the whole Bible as our guide.  •Jesus clearly says that everything He has said up to this point will happen in that generation. Therefore, we will interpret everything in light to what He has said.  •He has set the perimeter of interpretation for us in this verse. And we must follow His words lest we call Him a liar or a false prophet.  This time text provides us with the proper grid with which we will interpret everything Jesus says up to this point in the passage.  •And, indeed, the words of our Lord were literally fulfilled within that generation when the Temple was destroyed by the Roman armies in AD70.  •Jerusalem was decimated. 1.1 million Jews were slaughtered by the Romans. And the Temple was completely torn to the ground. Not one stone was left upon another, just like Jesus had said.  •The ancient historian Josephus, who was alive to see the Temple fall, said that once the Romans were finished, it did not even look like Jerusalem had ever been inhabited. The destruction was awful.  •Jesus said it would take place in that generation. And indeed it did. Just as He said it would.  •Our Lord is the Great Prophet of God. And the judgment was just as horrible as He had said.  So Jesus has answered the disciples’ question they asked in v4.  •And He has done so in vv5-30.  •But He continues to teach after that. So what what is He continuing to speak about? •What more is there to answer? •Well, we must remember the second question in Matthew’s Gospel. The question about the Second Coming and the end of the age.  •I think that’s what Mark is recording Jesus speaking about even though he does not record the question at the beginning.  7.) I will attempt to defend that now. So let’s look at v32, our final verse for this morning.  •This verse is often called the “transition text” of the OD.  32] “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. •I believe that there is a changed of subject here.  •Let me explain: 1. The Greek here for “But concerning” is “peri de.”  •And that phrase signals a subject change in many places in the NT. Especially in the Apostle Paul’s letters.  •We see this phrase used to introduce new material or to answer a new question within a longer passage.  •And that is exactly how our Lord Jesus introduces vv32-37 in this chapter.  •So there seems to be a subject change. Particularly, a change from speaking about those things that will occur in THIS GENERATION (v30) and Jesus looking forward to something that will happen in the future: His Second Coming (Parousia).  2. In vv5-31 Jesus speaks of “those days” (plural) five times and “these things” (plural) two times.  •But in v32 Jesus begins to speak of “that day” (singular). One specific day.  •And, in Scripture, especially the NT, “that day” or a single specific Day often refers to the Second Coming of Christ and/or the Final Day of Judgment.  •So, it seems that Jesus is speaking of that Day when He shifts from the plural “days” and “things” to the singular “DAY.” 3. In v30 Jesus speaks of the fact that He knows that what He has prophesied up to that point will occur within that generation then living.  •But in v32, our Lord says that, at that time, He Himself did not know when “that day” or “that hour” will come.  •So He seems to be speaking of something different. Something that, according to His human nature, He did not know VS something that He did know.  •Jesus shifted between a subject that He KNEW when it would happen, to a subject that He did NOT KNOW when it would happen.  •He knew when the Temple would be destroyed. But He did not know when He would come again bodily.  So then, taking all of this together, I believe that there is a definite transition in topics beginning in v32.  •Therefore, I think that vv5-31 have to do with the destruction of the Temple that was fulfilled in AD70, but v32 beings our Lord’s words about His bodily return at the end of the age.  8.) I know this has been a lot.  •For some of you, this sermon has felt like drinking from a fire hose. •And some of you are wondering, “How in the world do some of the words in vv5-31 find a fulfillment in the First Century?” •That’s a good question. And I believe that we will see the answers to that question in the coming weeks.  But for now, I hope you all can see that this passage has to do with Jesus’ judgment that was to come upon Israel/Jerusalem/The Temple.  •I hope you can see that the OD is Jesus’ answer to His disciples’ questions. •I hope you can see that Jesus clearly says that all these things will happen within that generation.  •And I hope you can see that there is a subject change in v32 where Jesus stops talking about the Temple and begins to speak of His Second Coming.  I confess that this sermon maybe hasn’t felt too “sermony” for many of you.  •It’s had many components of something of a lecture.  •But my job is teach you the Word of God. And sometimes that requires a close attention to detail.  •And I want to prove the things I say from the pulpit and not ask you to simply take my word for it. (That’s how cults start.) So then, in light of all of this, what personal application can be made from the text today? 1. This sermon has probably challenged many of you with regard to your interpretation of the OD.  •And, no doubt, some of the sermons that will follow, Lord willing, will continue to challenge your views.  •And so, I think this is a good piece of application:  •Allow yourself to be challenged. Sometimes we’re wrong.  •Search the Scriptures. Pray that God would open your mind and heart to understand and believe what you read.  We don’t come to the Scriptures and get to impose our meaning upon them.  •Rather, we come to the Scriptures with a desire to let God speak to us.  •And we let the Book say what it says, not what we want it to say.  •There is a quote from RC taped to this pulpit. And it reads, “You are required to believe, to preach, and to teach what the Bible says is true, not what you want the Bible to say is true.” Brothers and sisters, we don’t pledge allegiance to a certain tradition.  •Our allegiance is to the Word of God.  •And when we are corrected by it in our interpretation, or practice, or doctrine, no matter how popular our view may be, or how many people agree with us, we must submit to the teaching of Scripture.  •Take that with you this morning.  2. A second and final thing for you to reflect on this Lord’s Day has to do with judgment.  •The destruction of the Temple happened because the Jews rejected the Messiah and Son of God, the Lord Jesus Christ.  •Jesus pronounced judgment on them in v2. Don’t miss that. And don’t miss WHY He did so.  •He did so because they rejected Him. Because they rejected the Savior and stayed in their sins.  •And the earthly judgment on the Temple that happened as a result of their rejection of Christ is a foreshadowing of the eternal judgment that is to come upon all, not just the Jews, who reject the Lord Jesus.  But Jesus did not come into the world to damn it.  •He came into the world to save it.  •John 3:16-17 says, “For God so loved the world, that He gave His only Son, that whoever believes in Him should not perish but have eternal life. For God did not send His Son into the world to condemn the world, but in order that the world might be saved through Him.” •Jesus came into this world in order to save sinners.  •And He did so by His life, death, and resurrection so that we might be spared from the awful judgment of God and eternal destruction that is due to us for our sins.  In His life, the Lord Jesus Christ kept God’s commandments perfectly, so that He might give His perfect obedience to those who trust in Him.  •So that in the judgment, those who believe will be judged according to His righteousness, and not their sin.  In His death, Lord Jesus suffered the wrath of God on a cross in the place of sinners.  •He bore the weight of our sins and was punished as if He had committed them Himself. He suffered and died in the place of sinners. Taking the justice of God in the place of all who would believe on Him.  •And He did this, so that we would be washed clean by His blood, having our sins paid for at the cross.  And in His resurrection, He was raised to eternal life, declared righteous and innocent of any sin in the eyes of God.  •And by His resurrection, we are made righteous in God’s sight. His life is our life. The declaration that He is righteous with God, become the declaration of righteousness and acceptance for all who will believe.  Jesus Christ did not come to damn. He came to save.  •He came to save sinners. He came to save the unworthy. He came to save those who only deserve Hell.  •And He promises to save all who will repent of their sin and trust in Him. Those who will trust that He has done enough in His life, death, and resurrection to save them.  •Look to Christ in faith and be saved! And know this: He is coming again.  •One day, on that Great Day, He will return to judge both the living and the dead.  •He will judge and damn the unbeliever.  •But He will save and grant eternal bliss to the believer.  •And the only way to be ready for that Day is to trust in Him now.  •Tomorrow is the devil’s day. But today is the day of salvation.  •Christ is offering salvation to you. Right now. To you.  •Look to Him and live. Be prepared to meet your God.  •Amen.