Be On Guard! (Part 2 of 2)

Mark chapter 13 includes a warning from Jesus to his disciples. Jesus described several ominous signs that would precede his return to earth.

Things like earthquakes, famine, wars, persecution, tribulation. Today on Truth for Life, Alistair Begg helps us understand how these warnings from Jesus should cause Christians to be on guard. We're going to have to, in this section, say something about the abomination of desolation, about the tribulation, and about all these imitation Jesus's. First of all, when you see the abomination of desolation.

You'll be helped by Matthew's statement in this regard, which is the fifteenth verse of Matthew 24. He says, So when you see the abomination of desolation, spoken by the prophet Daniel, standing in the holy place. So let's just jump into Daniel for a moment. Daniel chapter 11. Now, it is here, in Daniel's prophecy, that you have this notion of this abomination that is to take place in the context of that which God has said must not be profaned. So Daniel prophesies in this way. By the time that the gospel is being read, the Jewish people had had at least one illustration of that taking place. Because in 168 BC, Antiochus Epiphanes, he had attempted 168 years before to not only subvert but to stamp out the Jewish religion. He actually went as far as sacrificing pigs' flesh on the great altar.

He set up a statue of Zeus, and he ordered the Jews to worship it. But what is Jesus saying here? What he's saying is that there's more of this to come. You're going to see the abomination of desolation when you see—and it's interesting, because it doesn't say when you see it, but when you see he.

Okay? The abomination of desolation standing where he ought not to be. So in other words, this abomination is actually personified, isn't it? Luke says, in 21, he says, when you see the Roman armies amassed against Jerusalem.

So you've got the combination of these pictures. You've got the encroaching forces of domination, you've got the expression of abomination, which creates desolation, and you've got this notion in your mind that somehow or another this very abomination will take on a physical, personal presence somehow, somewhere. In other words, it is the very spirit of the Antichrist—all that is opposed to God, all that profanes God, all that stands against God—therefore encouraging the reader to realize that, once again, the historical impact of this is set within the larger eschatological framework. Now, we know that this has immediate application, because in the balance of verse 14, the instructions for fleeing are given to those who are there. "'Let those who are in Judea flee to the mountains.'"

In other words, this was expected in their lifetime. Now, why is it that they were to make a run for it if he'd just told them that they're supposed to endure, and that those who endure to the end will be saved at the end of verse 13? So he wants them to be absolutely committed for the faith of the gospel, but he wants them to know that there's no reason for them to be fanatical about buildings—namely, a temple—or about places—namely, Jerusalem.

You're not tied to this building, and you're not tied to this place. You're tied to the gospel. Therefore, endure to the end for the gospel.

But when this goes, you can make a run for it. And Eusebius, the early church historian, records how, in AD 67, with the revolt of the Jews, the believers in Jerusalem did make a run for it and fled to the mountains of Pella. You can find that for yourself with any good concordance.

So, you see, the immediacy of it is something that needs to be reckoned with. Josephus, the Jewish historian, in his fifth book of the War of the Jews, describes how 97,000 people in this event were taken captive, and 1.1 million perished by slow starvation and the sword. Let me quote from it. Then did the famine widen its progress and devour the people by whole houses and families. The upper rooms were full of women and children dying of starvation.

This is a Jewish historian. The lanes of the city were full of the dead bodies of the aged. The children of the young men wandered about the marketplaces like shadows, all swelled with famine, and fell down dead, wheresoever their misery seized them. As for burying them, those that were sick themselves were not able to do it. And those that were hearty and well were deterred by the great multitude of the dead and the uncertainty when they would die themselves. For many died as they were burying others, and many went to their own coffins before the fatal hour.

There was no lamentation made under these calamities. The famine confounded all natural passions. A deep silence and a kind of deadly night had seized upon the city. And it gets actually worse from there, describing what they were forced to eat and describing the cannibalism that actually became the result of the devastation of the starvation. Now, when we read this this morning, and we say to ourselves, you know, abomination, desolation, tribulation, we haven't got a clue. We haven't got a clue.

The worst that some of us can think of wouldn't even register on the scale of terror and horror and grimness that unfolded when this abomination of desolation took hold in that immediate historical context. But here's the point. Here's the question. Here's a question for you to wrestle with as well. Are we then to assume that the events, as devastating as they were in AD 70, exhaustively fulfill Jesus' prophecy here?

And the answer is clearly no. Because when we read the balance of our Bibles, when we read, for example, 1 John and what he has to say about the antichrists that are in the world and the final embodiment of that, when you read Paul writing to the Thessalonians, you realize, again, this dimension that pushes out and beyond. And if you want, for your homework, you can read 2 Thessalonians and chapter 2. I don't have time to read it all now, but Paul writes to the people, he says, now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word or a letter seeming to come from us to the effect that the day of the Lord has come.

There are always people doing this, first century, twenty-first century, and so on. Let no one deceive you in any way. Same as what Jesus was saying. For that day will not come unless the rebellion comes first and the man of lawlessness is revealed the Son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God. It's the very same thing that you have in the prophecy of Daniel.

That is exactly what this person will do. So I think you get the point, don't you? If you try and argue for the historical fulfillment of it, exhausting what Jesus is saying, you're probably left with an aftertaste. If you try and push it out to some remote future and pay no attention to the immediacy of it, then, of course, I think you've gone immediately wrong. I was greatly helped this week when I found a quote from my good friend Sinclair Ferguson, where he said—this was an aha moment for me, I just came on this, I was reading something else—and he said, "'A confession of ignorance about the precise significance of some of these statements is nothing of which to be ashamed.'" No, I said, this is my kind of literature. "'A profession of ignorance about the precise significance of some of these statements is nothing of which to be ashamed.'" And then he goes on to say, "'Adding a dogmatic assurance to one's interpretation of a passage of Scripture is no guarantee that the interpretation is correct.'"

I think we've got that point, don't you? Well, let's just say a word about the tribulation that is mentioned here, because it goes on as part of it, doesn't it? When I say the tribulation, I just mean as it unfolds for us here.

Where are we? Verse 19, "'In these days there will be such tribulation as not been from the beginning of the creation that God created until now and never will be.'" Well, don't let's be too quick to say, well, that couldn't possibly be in the historic context, because listen to what I just read you. Do you think when those people read this and said there couldn't be anything worse than this ever, they said to one another, I agree with that entirely? When they reflected on what had happened with 1.1 million people butchered and left for dead, when they realized the extent of things, and then they read their Bibles—and frankly, the quote from Josephus only mentioned the physical suffering, didn't it? The physical suffering.

What about the mental anguish? What about the theological significance? What about the fact that these people who had had the promises of God from of old found themselves standing now in the middle of this carnage and saying to one another, where's God now? Where is God now? Can there really be a God in heaven that we eat our own children? Can there really be a God in heaven when these people are allowed to butcher us in this way?

Have the prophets told us lies? Is there no salvation? Is there no liberation?

Are we simply to live in this dimension? If you want a little sidebar for your own study, ponder this in relationship to the unbelief of the Jewish people in terms of what Paul writes in Romans chapter 11. In many ways, the events as they unfolded were the judgment of God on unbelief. We don't believe, and we don't care. We will find our own way. We will find our own Messiah.

We will find our own God. And once again, if you think immediately that that then finalizes any notion of tribulation, then you fail to read the rest of your Bible and fail to understand that the Bible makes it perfectly clear that the closer we come to the return of Jesus Christ, the greater will be these things. And those things—and that's my third and final word—and those events will also be marked by the presence of false Christs and false prophets. And these individuals, unlike Jesus, will be doing their thing in order to lead people astray. Jesus didn't do miracles in order to attract or to create followers. These were signs of the kingdom.

But these individuals do what is spectacular to appeal to the natural cravings of folks. And in the middle of all of this, you will notice where God's focus lies. It lies on his people. They're described there as the elect, aren't they? But for the sake of the elect, whom he chose, he shortened the days.

We don't really know what that means. There's not many indications of that that I could find in the Bible. All we know is that he intervened on behalf of his own.

And also, he is the one who protects his own from succumbing to the seducing wonders of those who pretend to be the Messiah, who pretend to be Christ. And he, then Jesus, says, and the impact of this is that you might be on your guard—and I've told you all of this beforehand. In other words, I've given you sufficient warning. Now, I must leave you, then, to finish this up for yourselves.

But let's end in this way. If you stand far enough back from this passage, you realize that the claim that the Bible is making is an immense claim—namely, that history—history—is truly his story. That the history of the world cannot be understood apart from Christ, apart from God's revelation of himself. That the events… That's why theologians refer to Genesis 3.15 as the protoevangelium—in other words, the gospel and embryo. In Genesis 3 and in verse 15, I will put enmity between you and the woman, says God, between your offspring and her offspring.

He shall bruise your head and you shall bruise his heel. In other words, at the very heart of the drama of history is this great battle, as it were, that Milton got for us, you know, when paradise lost and paradise regained. That the way to understand the story of the world is to understand that behind all the wars, behind all of the hatred, behind every broken-up marriage, behind every rebellious child, behind all that represents chaos and carnage and hell on earth, is this amazing encounter described in Genesis 3—that Christ is the one who comes to vanquish the Evil One. His kingdom comes, he prevails, he triumphs over him in the cross. The Evil One is now chained, waiting for the day of destruction.

He still engages in all of his skirmishes. The battle is not yet over, but victory is secure. So the Christian must live in the light of that, must realize, ye fearful saints, fresh courage take, the skies, ye so much dread, are filled with mercy—mercy!—and will break with blessings on your head. No matter what, no matter who's elected, no matter whether your freedoms go, no matter if you're imprisoned for your faith, no matter if they remove your children from you, ye fearful saints, take fresh courage. Jesus is saying this here, you see. Be of good cheer. In the world you will have tribulation. I told you this beforehand. You can be absolutely sure God reigns. I found myself in my study just in the afternoon, singing old choruses to myself out loud.

I can do that, because no one's listening. It doesn't matter. And I was singing out, Therefore the redeemed of the Lord shall return… Remember that one? Isaiah something? …and come with singing unto Zion, and everlasting joy will be upon their heads. They will obtain gladness and joy, and sighing and mourning will flee away. Therefore the redeemed of the Lord shall return.

Who are these people? Well, the picture is of the Exodus. The picture is of them being restored to the promised land, out of the exile in Babylon. But does that fulfill it in the history? Is that everything that is in mind there? The redeemed of the Lord will return with singing and joy?

No! It pushes on beyond the history. It has an eschatological dimension to it. This is the only hope. This is the only hope in the whole world. The gospel is the only story that doesn't flame out. The gospel is the only story that gives freedom for the captives, sight for the blind, peace for the broken. This gospel story!

And that is why, if you turn Mark chapter 13 into your favorite hobby horse for fiddling and piddling around with it, then shame on you, and you've missed the point. Jesus is declaring unequivocally, no matter how it happens and when it happens, no matter if you get it in its entirety or you miss it in its obscurity, rest content in this. God reigns. That's why the feet of the mountaineer were beautiful. How lovely on the mountain is the feet of him who brings good news, proclaiming peace, announcing news of happiness? This is what we go into the world with! News of peace and happiness! We're supposed to be the happy ones! Have you seen yourself? Goodness gracious! Give me a smile for crying out loud. Look at the thing!

All right? Let me finish with a story from Cuba, in a wonderful book called Against All Hope, which is the prison memoirs of a guy called Hernando Valladares. He describes being in the prison and the guards coming to take away the Christians to the firing squad. He says that his faith is interesting, God was nominal, until he saw these men going to their deaths. And they went to their deaths with shouts of, Viva Cristo Rei!

Viva Cristo Rei! And then he writes, Those cries of the executed patriots, Long live Christ the King! Had awakened me to a new life, And they echoed through the two hundred-year-old moats of the fortress. Those cries became such a potent and stirring symbol that by 1963 the men condemned to death were gagged before being carried down to be shot, because the jailers feared those shouts.

Why? The answer is in Philippians 1. Do not, says Paul, be afraid of those who oppose you. Stay true to the faith. When you do so, unashamed and unafraid, it is a clear sign to your captors of their destruction.

Shoot me, if you will. There is a hope that stands the test of time. There is a hope that triumphs over the grave. There is a hope that is found in Jesus and in Jesus only. And if you do not embrace that hope, if you do not know that hope, then I invite you today to bow where you are and ask Christ to forgive you, to save you, to make you a whole new person, to send you out with a shout and with joy. Even in this season of cultural confusion, Jesus assures us that God reigns and his mandate is clear. We are to await Christ's return, to remain on guard, and endure to the end.

Please stay with us. Alistair will conclude today's message with prayer in just a minute. Today's study in Mark 13 is consistent with the message we proclaim every day here on Truth for Life. We want people all over the world to realize that the turbulence many of us have felt intensifying in 2020 will be overcome.

Even now, Jesus reigns and he will return. Over the last several months, many listeners have expressed to us their gratitude for the comfort they find in our daily study of God's Word. In fact, some have written to tell us that the teaching has been for them a lifeline. So I want to extend our sincere thanks to our truth partners and anyone who has ever given a donation. You need to know that your generosity is what has kept Truth for Life on the radio available through all of our channels during the uncertainties of the last year.

People have benefited as a result and we are genuinely grateful. As we head toward the final weeks of 2020, you need to know your giving is essential for this listeners supported ministry. Your donation at this important time of year will enable us to finish 2020 strong. So as you begin to think about year-end giving, please remember Truth for Life with a generous gift in support of the Gospel. Your much-needed donation will go directly toward the teaching you hear on this daily program. And to say thanks for your support today, we'd love to send you a copy of a book called The Disciple written by John Stott. This book ties in naturally with our study of the Gospel of Mark because it clearly describes what it means to be a true follower of Jesus today, even centuries after Mark wrote his Gospel. You can give a donation on our mobile app, or you can donate by calling 888-588-7884.

And you can also give and request the book online at truthforlife.org slash donate. Now here is Alistair to lead us in prayer. O God our Father, look upon us in your grace, we pray. We are all learners from the one who knows the answers. Help us to stand far enough back from things to get the big picture.

And where we miss the point, correct us. Where we overemphasize something, forgive us. And may grace and mercy and peace from you, God the Father, and your Son the Lord Jesus Christ, be ours by the Holy Spirit today and forevermore. Amen. The Bible teaches that God's perfect patience, while remarkable, will in some ways come to an end. Be listening tomorrow to an alarming depiction of God's justice served as Jesus returns again. I'm Bob Lapine. This daily program features the Bible teaching of Alistair Begg, and it's furnished by Truth for Life, where the Learning is for Living.