Peter and the Future (Mark 13:1-4)

This sermon was preached on 24/4/2011

The Jews were proud of their temple. At the time that Jesus spoke, it had been in construction for about fifty years. Josephus records that some of its stones were over thirty-five feet long, twelve feet high and eighteen feet wide. Its white walls, combined with gold coverings, would cause the complex to shine in the sun. The courtyard was three times bigger than the average soccer pitch and could hold thousands of worshippers. Of course, it was not only its size that gave the Jews great confidence in the temple. In addition, it was the location where the true God met with his people. They believed that it would stand throughout the reign of the Messiah. Therefore when Jesus predicted that the temple would be knocked down, his words caused great surprise.

In this incident, we see once again the importance of asking questions of Jesus. While we cannot speak to him in the manner that Peter and his three friends (his brother Andrews and their friends, the brothers James and John) did, we can speak to him in prayer and ask him to instruct us through our reading of the Bible and through the teaching ministry of the church. If we do this, then we will not end up being confused about many issues.

Two other matters stand out with regard to this question. The first is the disciples’ amazing confidence that Jesus would know the future. They had learned that he was a prophet with omniscience. Further, they also learned from this discourse that the future belonged to Jesus Christ, that he was a king with omnipotence. The disciples were speaking to an ordinary-looking man about the abilities he possessed and actions he would do, abilities and actions that belong to God.

The other matter that stands out is that enjoyment of spiritual privileges often requires us to approach Jesus for instruction and fellowship. Sometimes Jesus initiates the special time of fellowship, as he did when he took Peter, James and John with him up the Mount of Transfiguration or into the house of Jairus. Here, the four disciples decide to ask Jesus for further information. The other disciples do not seem to have desired more instruction on that occasion, so they did not receive it at that time. Perhaps they were satisfied with Jesus’ prediction about the destruction of the Temple (Mark 13:1-2). Similarly we can be satisfied with a basic appreciation of who Jesus is and what he has done. If that is where we are, we should learn from the example of the four disciples and take steps to learn more.

Another feature of the group of disciples is that Andrew is found with the other three. Perhaps he noticed that they were getting special insight from Jesus and decided to stay with them in order to obtain this blessing himself. It is good to walk with those who walk closely with the Lord. On the other hand, the three did not attempt to prevent Andrew from being with them. They did not deduce that they had to do everything as a trio. Similarly, we are not to develop spiritual friendships that deprive others of our company when seeking Jesus.

As we consider this chapter, it is inevitable that we will wonder whether or not it contains any predictions regarding our own day. We only have to go into a Christian bookstore or watch Christian TV to see the great interest in fulfilment of prophecy. In a sense, the question of the disciples focused on this issue of what would happen in the future. So how did Jesus deal with their questions? He did so by mentioning several signs in connection to both the destruction of Jerusalem and to the end of the world.

1. Physical signs – the beginning of sorrows (vv. 5-8)

It is not clear if in these verses Jesus is describing the period before the destruction of Jerusalem or if he is giving a general description of the world up until the time of his second coming. The details that he mentions – false Messiahs, wars, earthquakes and famines – occur in every age. In either case, such events are the beginning of sorrows.

There are two possible explanations of the phrase, ‘beginning of sorrows.’ One is to take it literally and deduce that all the troubles of human history are the commencement of the eternal troubles that will be experienced by the lost in hell. It is clear from the Bible that hell is composed of endless and increasing troubles. Yet I suspect that there is more to the meaning of the phrase.

‘Beginning of sorrows’ is taken from a mother’s experience in childbirth. In her at such a time, the intense pain is a sign that a child is about to be born. The application seems to be that the troubles of human history are the birth pangs of creation, its groaning in expectation of deliverance, as Paul explains in Romans 8. According to Genesis 3, mothers experience pain in childbirth because of the fall into sin, and it is also because of the fall that there are groanings in creation.

Peter and the other disciples were instructed not to react to these situations as if things were out of control, but to see them as signs that a better world was coming. These things may be sources of fear to others, but Christ’s disciples were to read them as signs of hope.

2. Spiritual signs – persecution of the early church (vv. 9-13)

In these verses, Jesus says that his immediate followers are going to suffer intense persecution, both from the religious Jews (synagogues), civil authorities and from their own relations. In fact his disciples are going to be hated. Although this information would seem to be a reason for giving up the faith, Jesus gives them some encouragements designed to further their commitment to him.

First, he says that although they will be persecuted, the opposition will not prevent the gospel spreading to all nations. We are reminded of Tertullian’s phrase in the third century, ‘The blood of the martyrs was the seed of the church.’

Second, Jesus says that the Holy Spirit will help his disciples to bear witness, even when they are on trial before kings and councils. Because this will be the case, they are not even to spend time preparing what to say. Examples of this can be found in the Book of Acts in the cases of Peter, John and Stephen.

Third, salvation will be the reward of those who remain faithful throughout their lives, even if they have to pay the ultimate penalty. It is hard to endure the demands that a cause may require. We have only to think of what our country had to endure during the Second World War. Churchill could only promise blood, sweat and tears to begin with. Jesus pointed out in the parable of the sower that there are two almost opposite reasons why people give up following Jesus. One is the concern of things (‘the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful’ [Matt. 13:22]); the other is persecution (‘he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away’ [13:21]. Here in Mark 13 Jesus mentions one of them. What makes a person endure? We may imagine that it is bravery, but it is not. Love is what makes a person endure. It was love of our country that made our forefathers fight for it; it is love for Jesus that will keep us faithful to him. Matthew’s account of this incident links perseverance with love because his narration precedes the call to faithfulness with these words: ‘And because lawlessness will be increased, the love of many will grow cold’ (Matt. 24:12).

So this sign taught Peter the need for dependence on God and perseverance in the faith, which are evidences of an ongoing love for Jesus.

3. Physical sign –the destruction of Jerusalem (vv. 14-20)

The phrase ‘abomination of desolation’ is taken from Daniel (9:27; 11:31; 12:11) and refers to a person who commits an act of sacrilege against the temple. Mark’s cryptic phrase, ‘Let the reader understand,’ indicates that he and his readers knew it was a reference to the Roman authorities, which could not be mentioned by name. In AD 70, the Roman armies of Titus destroyed the city, including the temple. According to Josephus, over one million Jews perished in the city, whether by famine or crucifixion; others had limbs amputated. At one stage, he says that the Romans ran out of wood on which to crucify their victims.

There are some comments that can be made about this passage. First, the early church historian Eusebius records that the early Christians obeyed these words of Jesus and left Jerusalem before the war and went to live in a place called Pella which was on the other side of the Jordan. In taking this warning seriously they avoided being destroyed by the Roman armies.

Second, Jesus does not give precise details in order to cause prayer by his disciples that the threatened event will not occur (v. 18). He says to them to pray that the flight will not take place in winter. In giving this command, he is not suggesting that their prayers can prevent the trouble coming. Rather they are to pray that they will escape from it at a suitable time. ‘If there be no remedy but that trouble must come, yet we may desire and pray that, if it be God’s will, the circumstances of it may be so ordered as to be a mitigation of the trouble; and when things are bad, we ought to consider they might have been worse. It is bad to be forced to flee, but it would have been worse if it had been in the winter’ (Matthew Henry). His instruction here also reveals his tender concern for those caught up in a judgement for sins that was not their doing.

Third, the preservation of the elect causes the Lord to intervene providentially to cause periods of troubles to cease (v. 20). Jesus’ words may mean that some among the dispersed would yet become his followers or they could mean that the destruction would include those among the Jews who were his followers. In either case, he intervened to prevent further massacres taking place.

Peter was learning that some of God’s judgement are temporal (as the destruction of Jerusalem) and others are eternal (the second coming). The temporal is a warning that the eternal is coming.

4. Spiritual sign – rise of false religions (vv. 21-23)

The disappearance of the temple in Jerusalem would lead to the dispersion of the Jews. No doubt there would be among them a desire for the restoration of their way of life. Among them, there did arise those who claimed to be the Messiah. The outstanding feature of these movements will be the ability of their leaders to perform signs and wonders. If they do not follow Jesus, they are false. Peter was being told that he and the other disciples would be serving Jesus in a public square where many others would be competing for their followers. He was to anticipate the possibility that there would be temporary disciples and false teachers, which is what he writes about in 2 Peter 2 when he describes such people.

5. The second coming (vv. 24-37)

Jesus, in his answers to the disciples’ questions, moves from the events of AD 70 to his second coming. In verses 24 and 25, he uses the illustration of cosmic upheaval to indicate that what will mark the period of unknown length between the destruction of Jerusalem to his second coming will be marked by disturbances in civil authorities. The use of cosmic disorder was common by the Old Testament prophets when describing the overthrow of governments and rulers.

In describing the judgement on Babylon in Isaiah 13:9-13, the prophet says: ‘Behold, the day of the LORD comes, cruel, with wrath and fierce anger, to make the land a desolation and to destroy its sinners from it. For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light. I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pomp of the arrogant, and lay low the pompous pride of the ruthless. I will make people more rare than fine gold, and mankind than the gold of Ophir. Therefore I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger.’

Also, when describing the demise of Pharaoh in Ezekiel 32:7-8, the prophet uses similar language: ‘When I blot you out, I will cover the heavens and make their stars dark; I will cover the sun with a cloud, and the moon shall not give its light. All the bright lights of heaven will I make dark over you, and put darkness on your land, declares the Lord GOD.’

Similarly when describing the plague of locusts in Joel 2:9-10, the prophet uses cosmic disruption language: ‘They leap upon the city, they run upon the walls, they climb up into the houses, they enter through the windows like a thief. The earth quakes before them; the heavens tremble. The sun and the moon are darkened, and the stars withdraw their shining.’

At the time Jesus said these words, the Roman Empire had created a kind of worldwide peace under an autocratic rule. Yet it was not to last. Neither would any other earthly kingdom. There will be instability and upheaval throughout this period between the destruction of Jerusalem and the return of the Saviour.

Eventually Jesus will return in great glory and send his angels to gather his people from the four corners of the world, a statement which in itself reveals the confidence of Jesus that the gospel would thrive all over the world. This will be a comprehensive gathering (all disciples will be there), it will be a re-union of those who have followed Jesus throughout the whole of history. And they will be celebrating full salvation. Imagine walking down the street or sitting by the fireside, and an angel appears to tell you it is time to go to meet Jesus.

This is where we are, living in the period between the destruction of Jerusalem and the return of Jesus. What does this knowledge mean for us? Since we are not given any precise signs by which to calculate the date, it means that we must always be ready for it. This is what Jesus exhorts these four men, as well as the other disciples, in verses 32 t0 37.

Using the illustration of a businessman who goes on a journey after assigning specific roles to his staff, Jesus likens himself to the businessman because he has gone away to heaven. In his absence he expects his servants to carry out the tasks he has assigned. They don’t know when he will return, but they are to be ready for it. I don’t think Jesus is saying that only some disciples function as the equivalent of the doorkeeper with other disciples performing other roles (such an interpretation looks for meaning in every statement of the illustration, which is not how to interpret the illustration). Rather Jesus says all his disciples are to be like the doorkeeper who was watching for the return of the owner. They are to be alert to the reality that Jesus can come at any time. Because if they are not alert, he will come suddenly.

Application
It is clear from Jesus’ teaching that what matters for us is not the signs but the actual coming of the Saviour. The signs of the spread of the gospel and the opposition of the devil and the world are always with us. As we observe them, we are to respond with consecration to Jesus rather than curiosity about the signs. What is important is that we prepare for his second coming by remaining alert to what we hear, by serving Christ in the place he has put us, by anticipating his coming, and by adhering to his word which will not pass away. Peter would have learned these lessons as well.