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A Dragon’s Lair No More (The Inescapable Story of Jesus #16) (CC Downtown)
Lindsey Gardner on October 29, 2024
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The Cup He Drank (The Inescapable Story of Jesus #15) (CC Downtown)

Lindsey Gardner on

Introduction

There is not a more familiar image in Western Civilization than Jesus upon the cross. Its familiarity must never blunt the truth of what it means. Its prevalence should never shroud how shocking it is. Its ubiquity can never dull the shine from its glory.

 

The Text

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. And the chief priests accused him of many things: but he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marvelled. […] Mark 15:1ff

 

Summary of the Text

As the morning dawns, the Sanhedrin carry Jesus to be tried by the Roman procurator Pontius Pilate (Cf. 13:9). The pagan ruler begins his examination with a question that will echo through this whole chapter: Are you the King of the Jews? Jesus confesses this is indeed his identity (vv1-2). The chief priests put forward a flurry of accusations, and Jesus replies to none of them (Cf. Is. 53:7), causing Pilate to marvel (vv3-5). Concerned with keeping the peace, Pilate had an annual custom of releasing a Jewish prisoner to the Jews (v6). Mark informs us that in Pilate’s prison in chains was a murderous insurrectionist named Barabbas (v7). Pilate attempts to induce the crowd to choose Jesus the King of the Jews, because he discerned that the only reason Jesus was before him was because of the chief priests’ envy of Jesus (vv8-10). The chief priests incite the people to choose Barabbas, and when Pilate asks what should be done with their king, they shout out, despite his reasoning with them, to crucify Jesus (vv11-14). Pilate appeases them by releasing the guilty man and scourging the innocent man (v15).

The pagan soldiers then mock and beat Jesus, and the central focus of their mockery is his claim to be King of the Jews (vv16-20). Mark includes a quick reference to Simon of Cyrene carrying Jesus’ cross to Golgotha, or Skull Hill (vv21-22, Cf. Mk. 8:34). Upon arriving at this frequent hill of public executions, they offer pain-dulling wine to Jesus; He refuses as He is intent to endure the sufferings fully (v23). The Romans divide the robes of this king (v24). At 9am they crucified Jesus (v25). The main chord of this chapter is struck once more as Mark tells of the sign posted on the cross describing Jesus’ crime: The King of the Jews (v26). Two thieves are crucified with him on His right hand and left (Cf. Mk. 10:40), in fulfillment of Scripture (vv27-28, Cf. Is. 53:12).

Then a barrage of mockers gather around to taunt. They heckle Him with His claim about rebuilding the temple; ironically, they invite Him to demonstrate His power by coming down from the cross, the very means whereby He was in fact rebuilding the temple (vv29-30). The chief priests and scribes join in the jeering. His deliverance of others from their infirmities is cruelly twisted into mocking Him for being unable to deliver Himself. In their mind, the Anointed King of Israel should be delivering them from the Romans, not being killed by them. Even the two robbers join in the mockery (vv31-32). So, the Roman Soldiers, the common people, the chief priests and scribes, and robbers all mock Jesus’ claim that He was the Christ, the Son of the Blessed and the Son of Man come to bring judgement on the world.

A new Exodus is underway, and darkness descends from the 6th to the 9th hour (v33). Jesus cries out the first line of Psalm 22, and the people mistakenly assume He’s calling for Elijah; someone runs off and returns with a sponge of sour wine. Once Jesus drinks it He cries out and dies (vv34-37). Like the inauguration of God’s covenant with Abraham, where darkness descended and animals were cut in halves, darkness has descended but this time it is the temple veil which is torn in half (v38). As the old creation passes away, Mark places the decisive words of his Gospel story on the lips of a Gentile centurion: Truly this man was the Son of God (v39).

Mark then introduces us to a group of women and a Sanhedrin member who make arrangements for the first stage of Jesus’ burial process. Joseph of Arimathea, at significant personal risk and cost, seeks permission from Pilate to bury Jesus; Pilate is surprised that Jesus was already dead. After confirming Jesus’ death, Pilate gives permission for the burial process to commence; but that process will be, shall we say, interrupted (vv40-47).

 

King of the Jews

Remember where Mark started: The beginning of the gospel of Jesus Christ, the Son of God. At every turn, as Mark has whisked us from scene to scene, he has been showing us that Christ was heading to the cross deliberately. Jesus came to deliver. He came to cleanse. He came to bind Satan. He came to remake and rule over the world. And this rule would not be confined or cornered or compromised.

The crucifixion narrative deliberately mingles the theological and the political. At the Jews’ trial of Jesus, He confessed in Jewish theological terminology that He was the Christ, the Son of God and Son of Man. Then, before a Gentile ruler, He confesses in political terms His identity as King of the Jews. These two confessions of Jesus reveal that He is Lord over every sphere of human experience, whether theological or political, whether sacred or secular. The cross truly is the hinge of history.

Israel had been tasked to deliver the world from sin, by being a kingdom of priests. Thus, the uncleanness and clutter which Jesus found in Israel and its temple truly was a vile abuse of Israel’s calling. All of Israel had failed in its calling. This is the significance of Jesus dying as the King of the Jews. Israel had been tasked with administering cleansing from sin and fellowship with God to all peoples of the earth. They had not only neglected this assignment, but had perversely twisted it and disobeyed it. So then, the anointed King of Israel died in order to bring about this mediatorial arrangement for all the nations.
Jesus had stated that he would not drink the fruit of the vine until that day that He would drink it new in the kingdom of God (Mar. 14:25). As He is on the cross, He is offered the sour wine, fruit of the vine; and so we can most assuredly assert that the kingdom of our God and of His Christ had indeed come. It came through the cross of Christ alone.

 

His Life for Mine

The crucifixion scene is indeed so awful and so sweet. Betrayed. Denied. Surrounded by mocking Jews and Gentiles, robbers and religious rulers. Jesus stripped naked. The foreboding clouds of darkness gathering to warn that soon the firstborn Son would be struck down. Israel was about to be delivered from tyranny. Israel had become Egypt, while Jesus was true Israel. All those in Him join in His Exodus out of the sinful old world and into liberty of the new creation.

You must see that if you would enter into the kingdom of this King who was destroying Satan’s kingdom and remaking the entire world, it is only through His cross. Which is why Mark puts in a scene that is staggering in its simplicity. Barabbas the murderer is set free, meanwhile the King of the Jews is put to death. Here is the glorious doctrine of substitutionary atonement: the guilty goes free while the Innocent One dies in his place. Christ’s life is laid down in place of yours. Mark has written the story with such rapid action and dramatic tension to bring his listeners both ancient and modern to be challenged to make a confession. The prophets foretold it. The Father twice declared it. Lastly, a representative of the nations, the pagan Centurion overseeing the cruel injustice of Christ’s crucifixion, made the confession. Mark challenges you to make that same confession by faith: Truly this is the Son of God.

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Awaking from the Dream (The Inescapable Story of Jesus #14b) (CC Downtown)

Lindsey Gardner on

INTRODUCTION

Dreams are strange things. But they are not, as the materialists would insist, just the chemical and electrical boings and bongs of the grey matter. You’ve certainly had pleasant dreams that you don’t want to awake from. On the other hand, you’ve probably had the unpleasant experience of a night terrors that you greatly desire to wake up from, but can’t seem to. Then there are dreams that in retrospect gave you a glimpse into the future. Long lay the world in slumber. Jesus came to wake man up.

 

THE TEXT

And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. And they laid their hands on him, and took him. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. […] Mark 14:43-72

SUMMARY OF THE TEXT

All the pieces were set by God’s redemptive providence. Immediately after Jesus’ declaration that the betrayer was at hand, Judas indeed appears with an armed mob. In order to mark Jesus, Judas had told them that he would kiss the one they were to seize, and straightway Judas greets Jesus with, “Rabbi, Rabbi” and then the betraying kiss (vv43-45). Then a flurry of action. The mob seizes Jesus (v46). A disciple draws a sword and cuts off a servant’s ear (v47). Jesus rebukes the mob for their cowardly midnight arrest (vv48-49). The flock scatters (v50). A young man tries to follow the mob, but when they try to apprehend him he slips out of his linen garment and flees naked out of the garden (vv51-52).

Now the most shameful trial of all history is held. The assembly of chief priests gather at the High Priest’s home. Peter follows from afar, and joins the servants at the fire (vv53-54). At the trial, the chief priests face a pesky issue: insufficient and contradictory witness (vv55-59). So the High Priest tries to get Jesus to answer direct questions, and at first gets no reply. Then he asks Jesus, “Art thou the Christ, the Son of the Blessed?” This is the question. To which the Word made flesh responds with the answer: “I am.” And then Jesus adds more fuel to the fire by applying Daniel’s divine title “Son of Man” to Himself, informing that judicial body that He would soon come to judge them (vv60-62). The High Priest, in folly, rends his garments (Cf. Lev. 21:10), ignores the need for 2-3 witnesses, and calls for the verdict of whether Jesus blasphemed; the assembly’s verdict condemned Jesus as guilty (vv63-64). Then, as was foretold, Christ’s cruel sufferings began (v65).

Mark then takes us back over to the scene of Peter by the fire. Jesus has just been denied by the chief priests, will Peter hold steadfast in temptation? Will anyone stand with Jesus? Mark’s retelling is highly dramatic. A young maiden confronts Peter, and he falters; then, just as Jesus had foretold, a warning crow of a rooster sounds (vv66-68). The maid persists, and this time accuses Peter in front of a small crowd of being one of Jesus’ disciples. He again denies it. For the third time, the whole crowd joins in, pressuring Peter to admit that he was with Jesus, his Galilean accent gave it away (vv69-70). With curses, Peter denied even knowing of Jesus (v71). And then a second rooster crow echoes through the courtyard, and it comes to Peter that he’d done as Jesus said he would do, and which he claimed he would never do; then grief and shame engulfs Peter (v72).

 

THE SON OF JONAH

We need to go back to an earlier scene. In Mark 8 when Jesus had asked who the disciples thought he was, it was Peter who discerned and testified on behalf of the twelve that Jesus was the Christ. Jesus told them to keep His identity secret, and explained that sufferings, rejection by Israel’s elders, death and resurrection awaited Him. Peter rebuked Jesus for thinking that as the Christ this was His destiny. Yet Jesus insisted it was so. He summoned them to follow Him, and that to follow Him meant following Him to the cross.

Now, Peter, the son of Jonah, stands at a courtyard fire timid before a maiden who asks him whether he was a follower of Jesus. Mark puts Peter close to Jesus in order to paint a vibrant contrast. Peter was a good and godly Israelite. He discerned that in Jesus was the messianic fulfillment of God’s ancient promises of restoration for Israel. Yet, even the best of Israel falters and falls away at the last. Peter falls not only to fear, but to outright denial; and outright denial after a warning. Mark brings us to see a splendid scene: Jesus stands alone.

 

THE SON OF MAN

Framing Jesus’ trial with the denial of Peter brings glorious relief to the scene which Mark has arranged. Jesus of Nazareth stands alone before Israel’s elders; he’s accused by confused witnesses who can’t seem to get their testimony to line up. They know Jesus has somehow threatened the temple. He’d compared Himself to David, and asserting authority to preside over the holy things (Mk. 2:25-26). He had made a ruckus in the temple just a few days earlier, and stated that the temple was being misused (Mk. 11:15-17). In His battle of wits with the elders He had claimed to be the chief cornerstone that they were rejecting (Mk. 12:10-11). Perhaps Judas had related Jesus’ prediction about not one temple stone being left on another (Mk. 13:1-2).

The elders knew they were dealing with potent and cosmic claims. But because of their envy and unbelief, they couldn’t put Jesus’ actions and claims together. It was a nightmare to them, because they were asleep. Jesus alone was awake. Joseph had been hauled before Pharaoh and his courtiers to explain the dreams which afflicted him. Daniel had been summoned before Nebuchadnezzar to not only interpret the dream, but to dream it first and then interpret it. The uncertain and shadowy dreams of all the prophets and oracles were now about to be spelled out with divine certainty.

Caiaphas asks Jesus directly: Are you the Christ, the Son of the Blessed? The question is the dream, Jesus’ answer is the interpretation. Who would the Messiah be? Jewish tradition envisioned the Messiah as a kingly figure; a davidic heir. Israel was God’s Son (Ex. 4:22-23, Hos. 11:1); Israel’s King could also be reckoned as the son of God since he was the head of the nation (2 Sam. 7:14).

How does Jesus interpret this dream? He insists that He is indeed the Christ. Then He takes it further. He is also the Son of Man. Jesus has thought on the OT Scriptures; praying through them faithfully. He had communed with the Father. He’d heard the Father’s voice. He knew that the Messiah was indeed the Son of God, but He also understood that reality should be coupled with another glory. Daniel’s visions revealed that the davidic heir would also bear the title Son of Man (Dan 7:13). This title takes us all the way back to Eden. A son of Adam. Adam was made king of the world, but by his sin ruination and the devil’s dominion began.

But if David’s son, the Messiah, God’s beloved Son had indeed come, this would be a new creation. A new Adam had come. The whole world was to be remade and recreated. The kingdom of Satan was ended. The Kingdom of Heaven was indeed come. Therefore the old world of dreams, shadows, and the nightmare of demonic rule over the nations was over and done. Man was summoned to awake.

 

JESUS ALONE

As Mark has retold the story of Jesus one of the more shocking features is that Israel was brimful with demons. This nation that was to be a kingdom of priests, a holy nation, was instead overrun with unclean spirits. All of history came down to this one Man. Mark has brought us to the point where we see that Jesus alone can overthrow Satan because Jesus alone is God’s Son, Adam’s son, David’s son. Scripture brings us to see all the most righteous saints falter and fail. Israel has been reduced to a singular Man of Righteousness. Here is the meaning of all the dreams: Jesus alone, Jesus ever, Jesus always.

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Anointed for Burial (The Inescapable Story of Jesus #14a) (CC Downtown)

Lindsey Gardner on

Introduction

In various surveys of people’s fears, public speaking is regularly atop the list. We are frightened of standing before other people. This fear is close to the bone. At our core, we often care far more than we should about how people view us, and we fear losing the esteem of others. But to follow Jesus is to be reviled by the world. As Jesus approaches the cross, Mark challenges us to consider the question: Do you know what it means to follow Jesus?

 

The Text

After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. But they said, Not on the feast day, lest there be an uproar of the people. And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her…

Mark 14:1ff

 

Summary of the Text

Jesus has pronounced judgement on Jerusalem, and Mark now brings us into the valley of the shadow of death. The Passover was in two days, and the Jewish rulers wanted to get their dirty business taken care of before then, but without arousing the ire of the adoring crowds (vv1-2). Jesus must be killed. The only question for them was how.

While the rulers are plotting Jesus’ death, He is feasting with a restored leper in Bethany (v3). During the meal, a woman enters and anoints Jesus’ head with an entire vessel of precious spikenard ointment (v3). The woman’s lavish display incites a bit of fremdschämen in some of the diners, their objection is that this costly gift could have been better used to fund the local soup kitchen (vv4-5). Jesus rebukes the murmuring with two stark statements. First, He reproaches, “You can help the poor anytime you want to.” Secondly, He describes the woman’s actions as a burial anointing, and her act is worthy of timeless retelling (vv6-9). All this is too much for Judas, and he goes off to betray Jesus (vv10-11).

Meanwhile, Jesus gives instructions for the festal preparations. Two disciples are sent to make things ready, and everything is as Jesus instructed—like when He sent for the colt (vv12-16). That evening Jesus and the twelve gather for the feast, and at the meal Jesus declares that one of them would betray Him; one by one they sorrowfully ask, “Is it I?” Jesus doesn’t answer directly, but conveys that it is one of the twelve, close enough to dip the bread in the olive oil with Jesus. The Lord is not dismayed by this, for He knows that sufferings await the Son of Man; but He pronounces a fearful doom upon the betrayer (vv17-21).

Now Jesus takes the Passover feast, and retells the Exodus story in a shocking way. Just as He had done with the feeding of the two multitudes in the wilderness He takes, blesses, breaks, and gives bread to His disciples. But this time He tells them that this bread and wine is not merely a memorial of Israel’s past deliverance, nor is it a hopeful token of future deliverance, but that deliverance will be seen in the very imminent breaking of His body and and the shedding of His blood (vv22-24). Furthermore, Jesus makes a vow to forego wine until He drinks it in His inaugurated Kingdom (v25). The supper ends with a song, and then off once again to Mt. Olives (v26).

On the way, Jesus foretells two things: the scattering of the disciples according to Zechariah’s prophecy (Zech. 13:7), and His rising again. Peter objects to all this, and insists that he at least wouldn’t fall away. This leads to a third prediction from Jesus: Peter’s threefold denial (vv27-31). Coming to the quiet of Gethsemane, Jesus goes off with the three for prayer; the coming battle weighs heavy upon Him, and He calls the three to watch (vv32-34, Cf. 13:37). The Lord prays unto Abba, asking that the cup might pass from Him; yet in perfect humility Jesus acquiesces to the Father’s will. Three times Jesus goes off to pray only to return to find the three asleep. The salvation of the entire world rests on Jesus’ alone (vv35-41). When Jesus returns the third time it is clear that He is ready, and that the hour had struck: the betrayer was at hand (vv41-42).

 

A New Passover

Holiday imagery hangs over this feast: a killed lamb, bread made in haste, a Red Sea crossing, a deadly tyrant defeated. Mark paints a familiar scene. The head of the home retelling the Exodus story. But as Jesus retells the Exodus story, He gives it an unexpected twist. Twelve disciples, like the twelve tribes, are informed that Jesus, the Son of Man, is going before them into the very sorrows of death. He tells them that to truly understand the old Passover story they need to see it in light of His coming act of death.

God was going to bring deliverance for His people once more. Jesus, the Son of Man, would go forth before the tribes of Israel to lead them out of Satan’s kingdom, and into the glory of God’s Kingdom. But Jesus once more insists that the way into the Kingdom comes through Him alone. Furthermore, that pathway was leading to His death. Are you sure you want to follow Him?

 

How to Honor Jesus

Mark has now given us two examples of women who truly honored the Lord. The widow who gave everything in giving her only pennies; also the woman in this text who anointed Jesus with rare and costly ointment. The crowd responds with a back of the napkin estimate about the ointment costing nearly a year’s wage.

Many Christians are content to follow Christ in a socially acceptable manner. Their obedience to God stays in between the lines of cultural expectations. They may proudly declare their identity as a Christian. But, honoring Jesus, as these two women have shown, doesn’t confine itself to what is reputable. It doesn’t obey only insofar as to be unlikely to meet with ridicule. Honoring the Lord raises the eyebrows of those who only covet worldly praise and prestige. Honoring the Lord isn’t found in mere lip-service, like we see in Peter’s boasting.

This woman discerned, however imperfectly, enough to see the worth of Jesus and what He’d come to do. Jesus interprets her act as a burial preparation. What on earth could this mean? The disciples could understand Him being anointed as a king or priest or prophet and taking up the throne, or offering up the atoning sacrifices, or defying wicked kings. But anointed for burial? They could not yet see that Jesus had come to die, and in so doing be rewarded the throne of heaven and earth. In so doing, the final sacrifice for sin would be offered. In so doing, the most wicked tyrant, Satan, would be cast down.

 

In Galilee

Jesus tells the disciples they are gonna chicken out. They are going to shame themselves. One of them was going to betray the Lord. Another would deny Him three times. They thought of themselves as sturdy stones upon which Jesus could build His new kingdom. He tells them that they too are going to be scattered like He had foretold would happen to the temple’s stones. Here is great sin. But Jesus gives a greater promise.

Despite all their coming sin of fearfully forsaking Him, He promises that after His death He would go before them and they were to meet Him. They weren’t to meet Him in some astral plane. He wasn’t casting His body aside as if it was garbage. The Resurrection was not Jesus’ desertion of this earth He had made. No…He tells the disciples, and us, that he would rise again, and they were to meet Him again in Galilee. To follow Jesus into His death, is to follow Him into the Resurrection.

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Let Him that Readeth Understand (The Inescapable Story of Jesus #13) (CC Downtown)

Lindsey Gardner on

INTRODUCTION

Have you ever woken up and been so groggy you have a hard time discerning where you are, how you got there, why one side of your face is paralyzed? When God brought judgement in the OT it is often described as a confusion (Dan. 9:7, Jer 3:25), and even a sort of divinely sent slumber (Ps. 76:5-6, Is. 29:10, Jer. 51:39, 57). As Jesus nears the climax of His earthly mission, He pronounces an ominous judgement upon the Temple. Thus, Jesus disciples are summoned to stay alert, lest the flood of judgement sweep them away.

 

THE TEXT

And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? And Jesus answering them began to say, Take heed lest any man deceive you […]

Mark 13:1ff

 

SUMMARY OF THE TEXT

This is the lengthiest teaching section in Mark’s Gospel. It also happens to be one of the most debated teachings of Jesus. We have our work cut out for us. But the work before us is like using a power washer to remove the paint that someone applied to the lovely old red brick house. What’s underneath speaks plain as day, it is all the fanciful varnishes that make us scratch our heads.

Having just seen the widow make her offering of a few cents, Jesus departs the temple, having seen enough to make His judgement against Israel, and her Temple. Now the judgement will be pronounced. The disciples’ remark on the grandeur of Herod’s temple (v1), and this opens the door for Christ to give His verdict on unbelieving Israel. The great stones of the temple would be torn apart entirely (v2). They ascend Mt. Olives and Jesus is prompted by his first four disciples (Cf. Mk. 1:16-19) to elaborate on the timing and the signs of this coming desolation (vv3-4).

Jesus begins with a warning to be wary of joining in with the revolutionary fanaticism of false christs (vv5-6). The Pax Romana would soon begin to crack; the disciples should view this as if it is the early contractions of a woman nearing childbirth (vv7-8). This turmoil will give rise to personal suffering for the disciples (v9), but before the labor and delivery of the Kingdom the Gospel would be heralded among all nations (v10). The disciples must rest in the knowledge that the Holy Ghost will speak through them, even in the most dire of persecutions and betrayals (vv11-13). Jesus summons them to endurance, and promises them salvation (v13). This all hints at what lies ahead for Jesus Himself.

Jesus then gives them specific directions, drawing from Daniel’s visions. When they see the abomination that causes desolation (Mark inserts a wink wink nudge nudge), they must get out of Judea like a sprinter from the blocks (vv14-18). A cataclysm unlike any other before it is about to land on Jerusalem (Cf. Ez. 5:9,  Joel 2:2:, Jer. 30:7), but the Lord––in His mercy on His elect––would make it a swift and certain judgement (vv19-20). Jesus then reiterates that His disciples must not be drawn into the various rebel factions and militias seeking to halt what was coming for Jerusalem (vv21-23).

As the last and greatest of the prophets, Jesus pronounces that God is about to turn the lights off on Jerusalem for good (vv24-25). He assumes to himself the title of Son of Man, and declares that He will, in that office, come in clouds of judgement (v26, Mt. 24). His messengers would go forth to gather up the elect from every corner of creation; no longer would the gathering of the elect be restricted to the land of Israel (Jer. 29:14), but the elect would be gathered from all nations into the church (v27). He has likened this events to a woman in childbirth, and now he likens it to watching a fig tree going from spring to summer. If His disciples are watchful, they won’t miss the signs (vv28-29). From an interpretive standpoint verse 30 is the lynchpin, as Jesus informs His disciples that all these things would take place in “this generation”. But then, as I read it, Jesus shifts from the imminent destruction of Jerusalem, to the true last things. While the “present frame and fabric” of the world would pass away, Christ’s Word would stand fast forever (v31). That final day is known only to the Father, not even to the Son (v32). It being the case that these last things are not known to any of them, the disciples are instructed, once more to watchfulness and prayer (v33). Like a porter given watch of a household while the master is on a journey, Christ’s disciples are not to sleep but are to keep the watch (vv34-37). A simple task they will shortly fail (14:41).

 

TIMESTAMPS

The confusion that has arisen around this particular passage is largely due to the tendency to read our own times back into the text, rather than letting Jesus’ Word speak for itself. Jesus is explicitly asked about the timing of when Jerusalem would be destroyed, and in the context of that question He describes––with precise but prophetic language––that destruction. Jesus gives us more timestamps than we have time for. But it is quite profitable to take notice of a few of them.

Remember the question before Jesus. When would His prophecy that the stones of this temple would be left in rubble, like levitical law required for an unclean house? His answer comes towards the end: this generation would witness all that He describes. Regarding the temple stones, Jesus was unmistakably referring to the destruction of AD70. The temple had storehouses of silver and gold; the fire which consumed Jerusalem was so intense that the precious metals melted down into the cracks of the temple foundation. The Roman soldiers, in their greed, literally fulfilled Christ’s prophecy by making sure that not one stone was left upon another as they pried apart all the stones in order to get the silver and gold.

Another signpost for us is His exhortation to discern that when abominable Roman armies come to desolate Jerusalem, the disciples were to flee into the Judaean mountains. Until then, they should pray that these events don’t take place in winter time (meaning not a global event, though the implications would be global; rather this would be localized to Judea). Jesus calls them to endure the specific trial of flogging in the synagogues, another timestamp clarifying that this is all referring to the looming clouds of the Son of Man’s judgement upon unbelieving Israel.

 

WHEN JUDGEMENT COMES

We are notoriously bad at reading and reacting to the judgements of the Lord. But we must grow up. We must be mature. We must be men. The cataclysm of AD70 was indeed an event unlike any other moment up to that point. God had covenanted with Israel which He had not done with any other nation (Deu. 4:32-40). This judgement on Israel, it would stand to reason, is unlike any other judgement before, and would stand as the preeminent judgement for all time. That is until the final judgement, which Jesus refers to in verses 31-33. So then, Israel’s cataclysm stands forth as a particular warning for all times, and especially when considering the final judgement. The disaster that befell Jerusalem may very well befall other outposts of unbelief as the Kingdom of Christ spreads through all the world. The call of Christ’s followers then and now is not to sit down and chart out the end of the world. They are called to alert readiness, prayer, and endurance. Our own modern upheavals should cause us to sit up straight, and stand ready to advance the Kingdom of Christ.

 

ASSURED & ALERT

The crux is this. In times of judgement, God calls us to two things. Rest in Him and remain watchful. The apostles were told the horrors that would soon surround them. He tells them their homeland would be devastated; their whole world would change. He tells them they will be hauled into kangaroo courts. Then, He tells them not to wind themselves into knots about what to say. Rather, they are assured that their words will be the Holy Ghost’s words. This demands that you walk by faith, looking to the City whose builder and architect is God, even as He pulls down godless empires around you.

But secondly, Jesus calls them and us to watchfulness. Not a watchfulness of looking over your shoulder hoping the boss doesn’t notice that you’re not busy. The call to watch is a call to exercise the authority He’s assigned to you. Jesus gave these signs to His disciples so they could be faithful watchmen.

 

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