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Matthew 24, I'll begin reading 
in verse 1. Then Jesus went out and departed 
from the temple, and His disciples came up to show Him the buildings 
of the temple. And Jesus said to them, Do you 
not see all these things? Assuredly, I say to you, not 
one stone shall be left here upon another that shall not be 
thrown down. Now as He sat on the Mount of 
Olives, the disciples came to Him privately, saying, Tell us, 
when will these things be? And what will be the sign of 
your coming and of the end of the age? And Jesus answered and 
said to them, Take heed that no one deceives you. For many 
will come in My name, saying, I am the Christ, and will deceive 
many. And you will hear of wars and 
rumors of wars. See that you are not troubled. 
For all these things must come to pass. But the end is not yet. For nation will rise against 
nation, and kingdom against kingdom. And there will be famines, pestilences, 
and earthquakes in various places. All these are the beginnings 
of sorrows. Then they will deliver you up to tribulation and kill 
you, and you will be hated by all nations for My name's sake. 
And then many will be offended, will betray one another, and 
will hate one another. Then many false prophets will 
rise up and deceive many. And because lawlessness will 
abound, the love of many will grow cold. But he who endures 
to the end shall be saved. And this gospel of the kingdom 
will be preached in all the world as a witness to all the nations. 
And then the end will come. Therefore, when you see the abomination 
of desolation, spoken of by Daniel the prophet, standing in the 
holy place, whoever reads, let him understand. Then let those 
who are in Judea flee to the mountains. Let him who is on 
the housetop not go down to take anything out of his house. And 
let him who is in the field not go back to get his clothes. But 
woe to those who are pregnant and to those who are nursing 
babies in those days. And pray that your flight may 
not be in winter or on the Sabbath. For then there will be great 
tribulation, such as has not been since the beginning of the 
world until this time, nor ever shall be. And unless those days 
were shortened, no flesh would be saved. But for the elect's 
sake, those days will be shortened. Then if anyone says to you, look, 
here is the Christ, or there, do not believe it. For false 
Christs and false prophets will rise and show great signs and 
wonders to deceive, if possible, even the elect. See, I have told 
you beforehand. Therefore, if they say to you, 
look, he is in the desert, do not go out. Look, he is in the 
inner rooms, do not believe it. For as the lightning comes from 
the east and flashes to the west, so also will the coming of the 
Son of Man be. For wherever the carcass is, 
there the eagles will be gathered together. Immediately after the 
tribulation of those days, the sun will be darkened and the 
moon will not give its light. The stars will fall from heaven 
and the powers of the heavens will be shaken. Then the sign 
of the Son of Man will appear in heaven. And then all the tribes 
of the earth will mourn, and they will see the Son of Man 
coming on the clouds of heaven with power and great glory. And 
He will send His angels with the great sound of a trumpet, 
and they will gather together His elect from the four winds, 
from one end of heaven to the other. Now learn this parable 
from the fig tree. When its branch has already become 
tender and puts forth leaves, you know that summer is near. 
So you also, when you see all these things, know that it is 
near at the doors. Assuredly, I say to you, this 
generation will by no means pass away till all these things take 
place. Heaven and earth will pass away, 
but my words will by no means pass away. Amen. Well, let us 
pray. Our Father, we thank You for 
the written Word, and we pray now for the ministry of the Holy 
Spirit to be upon us. We thank You for Scripture. We 
thank You that You've not left us as orphans in the world. You've 
given us the Spirit and the Word, and we pray that You would guide 
us and help us and give us grace to receive these things with 
grateful hearts and with thanksgiving. We pray for the Bible study on 
Tuesday night. We just commit that work into 
Your gracious hand and into Your care. We pray that You would 
guide and instruct and direct and that You would grant great 
wisdom and help to all that would attend. We pray, Father, that 
You would be magnified throughout the lower mainland. And, yea, 
God, we pray that You would be magnified throughout the earth, 
that Your name would be hallowed, that Your kingdom would come, 
and that Your will would be done on earth as it is in heaven. 
To that end, we do pray for an outpouring of Your Holy Spirit. 
And even now, God, we pray that you would forgive us for all 
of our sins and all of our unrighteousness and everything that darkens our 
understanding. Grant us help from on high, we 
pray, and we ask through Jesus Christ the Lord. Amen. Well, 
last week we introduced the Olivet Discourse, and I had mentioned 
that there are three sort of majority positions or major ways 
or approaches on the interpretation of the passage. There is what's 
called the Futurist Interpretation. That's where The interpreter 
takes the bulk of the prophecy as being in the future, not Jesus' 
future, but our future. And then there is what's called 
the two events interpretation, that what we see Jesus doing 
here on Olivet is giving a discourse concerning, yes, the destruction 
of the temple in A.D. 70, but also pointing to that 
last day, the physical coming of Christ in glory to judge all 
men everywhere. And then there is a third position 
adopted in our study called preterism. And preterist simply means past. As I said last week, we're all 
preterists when we read the prophet Jeremiah, when we read the prophet 
Isaiah, when we read the prophet Ezekiel. We all understand that 
those prophecies were already fulfilled, and therefore we have 
a preterist interpretation. I submit that what we have in 
Matthew 24 is Jesus' response to the disciples' questions. 
Notice that the questions are asked in verse 3. They ask a 
when question and a what question. I submit that Jesus answers the 
what question first. He tells them what are the signs 
of His coming and of the end of the age, and then He'll later 
address the when question. But it's a specific response 
to those specific questions, and those specific questions 
come on the heels of Christ's statement in verse 2. Notice 
that Jesus points them to the temple, the then-standing temple. He's not talking about a future 
temple. He's not talking about a rebuilt temple. He's talking 
about the temple that His physical eye laid hold of, and that their 
eyes laid hold of. He says, do you not see all these 
things? Assuredly, I say to you, not 
one stone shall be left here upon another that shall not be 
thrown down. Now the temple in Jewish religious 
and political life was highly significant. It was everything. It was central in terms of the 
cult and in terms of their political structure. And so for the disciples, 
for Jesus to announce that the temple would be destroyed, this 
provokes the questions. When will these things be and 
what will be the sign of your coming and of the end of the 
age? And so as I said, Jesus answers that question. And to 
confirm a Preterist interpretation just by review, the larger context 
leads us to conclude this. Beginning in chapter 21 all the 
way to chapter 23, Jesus has spoken with reference to the 
destruction of the temple and of Jerusalem as well. Also, the 
fact that there is a Judean setting. Jesus says in verse 16, then 
let those who are in Judea flee to the mountains, which is interesting. 
Why would Jesus give instruction for escape if at the end of verse 
14 we learn that the end of all things as we know it is here? 
Notice verse 14. This gospel of the kingdom will 
be preached in all the world as a witness to all the nations, 
and then the end will come. Now when the end comes, if we 
define it as the end of all things, then why would there be instructions 
for escape? Why could it be possible that 
those who were in Judea could flee? Why would the warning be 
necessary not to grab the cat, not to grab the family photo 
album, but to leave Dodge and get out of town? Why would he 
give those instructions if it was the end of all things? As well, we have this parable 
of the fig tree. If it's the end of all things, 
why do we need to interpret the parable of the fig tree? If it 
is the end of all things, then that would be superfluous. as 
well the time text indicators in the discourse. Notice in verse 
29, Jesus says immediately, whatever verses 15 to 28 refer to, and 
I'll argue it's the siege of Jerusalem in A.D. 70, that then Jesus says, immediately 
after that tribulation, then these things will take place. 
And then the time text in 2434. Note specifically that Jesus 
says, assuredly I say to you, this generation will by no means 
pass away till all these things take place. I think it's safe 
to say all these things are all these things in context. So everything 
up to verse 34, we ought to assume, is going to take place in this 
generation, which speaks to the particular people that were living 
at the time of Jesus. The way that Matthew uses this 
generation every single time, and that's bracketed in 2336. Assuredly, I say to you, all 
these things will come upon this generation." So that's just a 
bit of a review of the interpretative approach. And again, I don't 
want to split the church over it. If you disagree with me by 
the end of the Olivet Discourse, that's okay. If I disagree with 
you by the end of the Olivet Discourse, that's okay. Eschatology 
is not what includes us, or our view or understanding of the 
doctrine of last things is not what places us in the kingdom 
of heaven. We are saved by grace alone, 
through faith alone, in Jesus Christ alone. This is not one 
of those doctrines that if you get wrong, you end up in hell. 
There are certain doctrines like that, the doctrine of the Trinity, 
the doctrine of the deity of Jesus Christ, the doctrine of 
justification by faith alone. You get those wrong and you end 
up in hell. If you end up not a preterist, 
I am not going to pronounce the anathema of God upon you. But 
if you do not end up a preterist, please don't pronounce the anathema 
of God upon me." And I should say, this is not hyper-preterism. Hyper-preterism teaches there 
is no physical second coming of Jesus to consummate the world. I don't believe that. I believe 
there is a physical second coming, but I don't think that's what's 
going on in this Olivet Discourse. So let's look at our passage 
this morning. It's intriguing. In verses 4 
to 14, Christ describes the conditions preceding the destruction of 
the temple. In verses 4 to 8, he describes 
the general conditions. And we'll look at that this morning. 
And then in verses 9 to 14, he focuses on some more immediate 
things with reference to the apostles or the disciples themselves 
and the response of the world to the Christian gospel. Also, 
it is interesting to note that the things he mentions in 4 to 
8 are not to be interpreted that His coming is at any moment. I think the popular understanding 
of verses 4 to 8 is simply this. I mean, you've probably heard 
it before. I minister at an old folks' home, and sometimes you 
speak with the older people there, and I've ministered or talked 
to or had my dealings with non-old folks, and you'll hear something 
like this, well, you know, there's a lot of wars going on in the 
world today, and there's a lot of famines, and there's a lot 
of pescalences, and there's a lot of earthquakes. That means that 
Jesus' coming will be any time. But Jesus says specifically, 
do not interpret it that way. The end is not yet. When you 
hear of these things, do not immediately conclude the end 
is come. He says the very opposite of the popular understanding 
of the passage in view. So Christ is answering their 
questions and he starts off in verses 4 and 5 by highlighting 
the danger of false teachers. The danger of false teachers. Notice what he says. Jesus answered 
and said to them, take heed that no one deceives you. It's very 
intriguing that when Christ is asked concerning the signs of 
His coming and the end of the age, and when these things will 
take place, Jesus cautions His disciples against deceivers. What do we surmise by that? Christ 
says that truth and understanding biblical prophecy, understanding 
the words of Christ, is absolutely necessary. In other words, don't 
follow anybody and everybody who may say they understand the 
end times. Do not follow everybody and anybody 
that may have a series of tapes on The End Times. Jesus says 
that in this period, leading up to the destruction, He says, 
Take heed that no one deceives you. For many will come in My 
name saying, I am the Christ, and they will deceive many. Notice, 
he's talking again to the disciples, the same disciples that asked 
about the then standing temple, the same disciples are now addressed 
specifically, and he tells them. He says, make sure no one deceives 
you, for many will come in my name. That doesn't necessarily 
mean they'll invoke the name Jesus of Nazareth. but they will 
come under messianic pretense. They will come seeking to assume 
the messianic prerogative. We see that already in the book 
of Acts, in several places. In Acts chapter 5. Just look 
there for a moment. Because I think it's absolutely 
crucial, if we confirm a preterist interpretation, we have to see 
that all of these things actually did take place in the lead-up 
or in the build-up to the destruction of the temple in A.D. 70. There's 
probably certain texts you're wondering, how in the world is 
he ever going to do that? Well, just stick with us and 
don't throw tomatoes or rotten dead cats or anything like that. 
Acts chapter 5. Notice, we see already specimen 
samples of such deceivers or such impostors. Acts 5 verse 
36. For some time ago, Thutis rose 
up, claiming to be somebody. A number of men, about four hundred, 
joined him. He was slain, and all who obeyed 
him were scattered and came to nothing. After this man, Judas 
of Galilee rose up in the days of the census and drew away many 
people after him. He also perished, and all who 
obeyed him were dispersed. Over in Acts chapter 8, verses 
9 and 10, Simon the sorcerer I mean, we just run through this 
and see its application to the doctrine of Christian baptism, 
but we ought to appreciate that this Simon the sorcerer wants 
something. He was claiming that he was someone 
great, verse 9, to whom they all gave heed from the least 
to the greatest, saying, this man is the great power of God. 
He wasn't doing card tricks. He wasn't, you know, pick a card, 
any card. That's not the sorcery or the 
magician or the magic that was in view. He didn't pull quarters 
out of people's ears. He asserted to being the great 
power of God. Now notice, as well, in Acts 
21. It's a reference to an Egyptian 
that led persons astray. Acts 21, specifically at verse 
38. Are you not the Egyptian who 
some time ago stirred up a rebellion and led the 4,000 assassins out 
into the wilderness? This whole idea of false Christs, 
or pretenders, or messianic assumers, these were a reality. In fact, Josephus speaks to each 
of these instances. He refers to the Samaritan. He 
refers to Thutis. He refers to the sons of Galilee 
and to the Egyptian as well. As I said, I don't want to multiply 
references to Josephus, but Josephus is a key instrument in terms 
of shedding light on the era. First of all, he was a historian 
recording the events of the Jewish wars. Second of all, he opposed 
Jesus Christ. He wasn't a Christian, he wasn't 
a believer, he didn't embrace Christ as Messiah, yet everything 
that he says substantiates, corroborates, or affirms what Christ says in 
the Olivet Discourse, such that J.C. Ryle is able to say, concerning 
this exhortation, to take heed that no one deceives you. He 
says, a more needful warning than this cannot be conceived. 
Satan knows well the value of prophecy and has ever labored 
to bring the subject into contempt. How many false Christs and false 
prophets arose before the destruction of Jerusalem? He says the works 
of Josephus abundantly prove. If you want those references, 
you can email, call, write, text. I will provide them for you. 
But Christ's first statement concerning the lead up to the 
siege of Jerusalem in AD 70 is to beware of these false teachers. And notice their success. It 
says, For many will come in my name, saying, I am the Christ, 
and will deceive many. Hasn't history been replete with 
that, deceived many? I mean, it's amazing how many, 
you know, persons get caught up in this, you know, prophecy 
of the end times, and devote their all to a particular teacher. 
Most of you remember Harold Camping. I mean, he first predicted the 
end of the world in 1999, and then he predicted the end of 
the world again, I think it was May 21st, my wife's birthday, 
actually. I would have got out of buying 
a birthday present that year had Harold been right, but he 
predicted the end of the world again. And people follow. People give ear to that. People 
change their lives. Persons quit jobs, they sold 
homes, they don't go to college, they don't pursue university, 
because camping says Jesus will return. Christ says, don't do 
that. Don't listen to these guys. Listen 
to the Word of Truth. The false teachers work through 
deception, and they even declared, according to the parallel in 
Luke 21, the time is drawn near. The false teachers corrupt persons 
who are uncommitted, ultimately, to the Word of Christ. If Christ 
says, do not interpret this as a sign that the end has come, 
then don't interpret it as a sign that the end has come. The false 
teachers capitalized on Messiah fever. There was a heightened 
expectation of Messiah in the first century. They thought Messiah 
would come, subjugate the Roman Empire, and give them Jewish 
preeminence. That was the expectation and 
the feeling. And so they were successful. 
Davies and Allison say eagerness to believe will always lead to 
deception, especially if the alternative is waiting. I think 
that's apt and appropriate, isn't it? Listen to that. Eagerness 
to believe will always lead to deception. I don't know if I'd 
say always. I hope there's eagerness to believe the Scriptures as 
they're preached faithfully. But I get his point. I get the 
drift, at least with reference to prophecy. Eagerness to believe 
will always lead to deception, especially if the alternative 
is waiting. Ours is an unexciting eschatology. Ours is a do what 
you're supposed to do and be faithful. Well, no, isn't there 
something more? Can't I go sit on top of Mount 
Sham and usher in the present? No. Just do what you're supposed 
to do where you're at. If you're a woman, you're a wife, 
you've got a mother, you've got kids, just wipe those noses, 
train those children, put the seat down for them, whatever 
you've got to do, just do it until Jesus comes back. That's 
unexciting, isn't it? Waiting can be somewhat tedious. We want prophecy teachers like 
Harold Camping, and I could multiply the teachers. I'm not picking 
on him in particular. I guess I am, but we want somebody 
who's going to tell us that Jesus will be back in 1999. The dispensationalists 
went hog-wild when the nation of Israel was in the land in 
1948. There was a glut of books, you 
know, 88 reasons why the rapture will happen in 1988. I see all 
these books in the thrift stores. Guess what? They weren't right. They just weren't right. Then 
they, you know, revise a little and rescheme it and retool it, 
and they're still not right. Jesus says, don't listen to them. 
Jesus says, listen to me. Not Jim Butler, but him. Matthew 
Henry says, those that are most inquisitive concerning the secret 
things which belong not to them are most easily imposed on by 
seducers. And Brunner makes this observation. Thus, when Jesus' disciples asked 
him for dates and signs, Jesus first warns his disciples against 
people who claim to have them. They're asking when. He says, 
beware of those who will tell you. Beware of those who will 
deceive you. Beware of those who will seduce 
you. Beware of those who come in my name and want to enlighten 
you, and want to tell you when these particular things are going 
to flash out. So Christ says, in the lead-up 
to the destruction in AD 70, there will be false Christs. 
There will be false teachers, imposters. John will report in 
1 John 2.18. There are many antichrists among 
us, or many antichrists have come. Anti doesn't just mean 
opposed to Christ, but anti also means in the place of Christ, 
kind of like an anti-type. When we have a type in the Old 
Testament, say David is a type of Jesus. We don't say Jesus 
is against David. We see Jesus as the anti-type, 
the in the place of, the one corresponding to. So anti-Christ 
in the Bible doesn't necessarily mean some horrible guy that stands 
up and says, I hate Jesus. It's some horrible guy who claims 
to be invested with messianic authority. He is in the place 
of, he corresponds to, and he is one that can enlighten your 
mind to the mysteries of God. Jesus says, do not be deceived 
by them. Now notice, in the second place, 
the presence of political and social upheaval. These things 
will mark the season, the time preceding the destruction of 
the temple. Note the presence of war. Jesus 
says three things to the disciples concerning this issue of war. The report the disciples will 
hear, notice in verse 6, and you will hear of wars and rumors 
of wars. Again, haven't you ever heard 
people say this? Not, you don't get out much, because, you know, 
look at all the wars, look what's happening. Jesus must be coming 
any time. Now, I'm not suggesting that 
Jesus may not be coming any time, but it's not the wars or the 
rumors of wars that mark that particularly. Now, in terms of 
outside the Bible historians, Tacitus was a Roman senator and 
a historian, A.D. 56 to 120. He says, the history 
on which I am entering is that of a period rich in disasters, 
terrible with battles, torn by civil struggles, horrible even 
in peace. Four emperors failed by the sword. 
There were three civil wars and often both at the same time. 
So that period leading up to A.D. 70 had wars. But Jesus says, 
when you hear of wars and rumors of wars, notice what he goes 
on to say, the response the disciples must have. He says, see that 
you are not troubled. This is an intriguing statement, 
isn't it? See that you are not troubled. He's not telling Christians 
we ought not to pray. He's not telling Christians we 
ought not to work for peace. He's not telling Christians we 
ought not to be concerned at the wholesale slaughter of persons 
in war. But he's saying, do not be troubled 
to the point where you're taken off mission. Do not be troubled 
to the point where you're paralyzed. Do not be troubled to the point 
where you go run and hide. There is a fear that engenders 
retreat, and Jesus says, don't do that. Don't be troubled. When 
you hear of wars and rumors of wars, see that you are not troubled. Do not be troubled. Don't freak 
out. Don't panic. Don't lose it. Paul, the apostle, uses a similar 
phrase in a similar context in 2 Thessalonians 2. You may turn 
there. As I said, it's a similar context 
dealing with the coming of the Lord. And Paul tells the people 
of Thessalonica, who had a bit of eschatology fever in their 
minds, too. He says in 2.1, Now brethren, 
concerning the coming of our Lord Jesus Christ and our gathering 
together to Him, we ask you not to be soon shaken in mind or 
troubled, either by spirit or by word or by letter, as if from 
us, as though the day of Christ had come. Let no one deceive 
you by any means. He uses concepts and phrases 
and language that really speaks, or smacks rather, of Matthew's 
presentation of the Olivet Discourse. I think this indicates that Matthew 
was written, probably the earliest, of the four Gospels. It was in 
circulation for the Jewish Church in AD 48. Paul was familiar with 
it. Paul basically imitates the Olivet 
Discourse in his dealing with a church that had gotten the 
bug of eschatology. But all that to say, we need 
to appreciate this admonition. See that you are not troubled. 
Again, brethren, I don't want you to not pray in the midst 
of world events. I don't think there's anything 
pious or holy in saying, I don't want to learn anything about 
what's going on out there. Jesus says not to be troubled, 
so I'm not going to pay attention. That's not what Jesus means. 
Jesus means to pray. Jesus means to act. Jesus means 
to write your MPs if you have that freedom or liberty. But 
Jesus wants you not to get off course. Don't freak. Don't panic. Don't lose it. The people of God maintain faithfulness 
no matter what's going on. The people of God imitate the 
psalmist of God who said, Though an army may encamp against me, 
my heart shall not fear. Though war may rise against me, 
in this I will be confident. Psalm 27. So Christ tells them, 
you're going to hear of wars and rumors of war. See that you 
are not troubled. Now notice the reminder the disciples 
must consider. He says, for all these things 
must come to pass, verse 6, but the end is not yet. He doesn't 
say this means the end is. He says the end is not. Wars 
and rumors of wars and the things mentioned in this passage do 
not indicate that the end is. It indicates in this context 
that the end is not. And notice specifically the things 
He speaks of must come to pass. Now that's heavy. Think about 
this for a moment. What He says must come to pass. 
Wars and rumors of wars. Jesus says these things must 
come to pass. The word must means Must. It is necessary, and I think 
that word underscores the sinfulness of man. On this side of heaven, 
in the consummate glory to come, what's going to happen with men? 
They're going to sin against each other, and sometimes that 
sin ends in war. It ends in just antipathy and 
hatred toward one another. But it also demonstrates the 
sovereignty of God, the providence of God. These things must come 
to pass. The Lord is in control even over 
these wars and rumors of wars. The Lord is in control for the 
people of God so that they're not troubled when they hear these 
reports. Brethren, if you are troubled, 
and if you are freaked out, if you're in panic mode, when you 
hear of these wars and rumors of wars, you've lost sight of 
the fact that God is sovereign. You've lost sight of the fact 
that the Lord is on His throne. You've lost sight of the fact 
that history is Yahweh's, and He orchestrates it, and He moves 
it, and He's controlling it, and He is over it, as Lord. John 
Calvin said he adds this, not for the purpose of assigning 
a reason, but of warning them that none of these things happened 
accidentally or without the providence of God. That they may not uselessly 
kick against the spur, for nothing has a more powerful efficacy 
to bring us into subjection than when we acknowledge that those 
things which appear to be confused are regulated by the good pleasure 
of God. See, there's instruction there. 
Some say, well, you know, as preterists, you apply that in 
the first century, so it has no lasting import for us. Yes, 
it does. Don't listen to heretics, and 
don't be troubled when you hear of political and social upheaval. 
That's as real an application for us today, especially today 
when, as I've said, there are many who rise up and claim to 
know the mysteries of God, and for $15.99 will sell you their 
prophecy conference and teach you those things. Jesus says 
don't listen to them. And conversely, when you hear 
about what's going on in the world, don't forget God. You don't live 
in an atheistic world because man is in sin and rebellion. 
What happens in Psalm 2 that Pastor Porter read at the very 
outset of worship? The nations rage, the peoples 
plot of vain things. And then the scene shifts and 
the camera goes up to Yahweh, and what do we see? Do we see 
Him biting His nails? Do we see Him fretting and frustrated 
and flustered? Do we see Him saying, Oh my, 
look at those people that I've created, they've just gone amuck. 
The Lord sits in the heavens and He laughs. He holds the people 
in derision. He sets His King on His holy 
hill of Zion. He gives Him the nations for 
His inheritance, the uttermost parts of the earth for His possession. 
When we see man in mutiny and rebellion against God, the scene 
shifts to God who's in calm, settled, reposed rule and governance 
over the nations. Brethren, that's the way we ought 
to see things. It's the way we ought to view it. We hear of 
wars and rumors of wars, and instead of packing up our old 
kit bag and run off and smile, smile, smile, hitting the hills, 
we realize that we're not to be troubled. Now, there is a 
time to pack up that kit bag, as Jesus says. When the siege 
begins in Jerusalem, those who have listened and heard my words, 
those who are in Judea, let him flee! Why? Because it's a historical 
application in time and space of an army invading another army. 
History tells us that's precisely what happened. We'll get to all 
that when we consider the siege. But Jesus underscores for them, 
but the end is not. The end in view here is the end 
the disciples asked about in verse 3, the end of the temple, 
which they saw co-relative with the coming of Christ in his glory 
and his power and his kingdom and the end of the age. I think 
John Gill explains the end here better than most, meaning not 
the end of the world, but the end of Jerusalem and the temple, 
the end of the Jewish state, which were to continue and did 
continue after these disturbances in it. And the instruction for 
the disciples is that they are not to be troubled because the 
end is not yet. As I've already said, this is 
the opposite of the way we read this text. We read this text 
and we say, well, the end is near. Again, I'm not saying the 
end may not be near. I don't know. I'm not Harold 
Campion. I just don't know. But beware of interpreting biblical 
prophecy based on world events. especially if, as I argue, Matthew 
24 deals with the destruction of Jerusalem and her temple, 
the end of the Jewish age, the covenantal transition from Old 
Covenant to New Covenant. If that's really the way we ought 
to view the Olivet Discourse, then certainly for us to interpret 
wars and rumors of wars and famines and pestilences and earthquakes 
as a sign that he's going to come at any moment is just misguided. It's just not correct. Now notice, we see the political 
upheaval in terms of war, but note, oh intriguingly, just before 
we leave, the phrase kingdom or nation will rise against nation 
and kingdom against kingdom. Oh, we actually shouldn't just 
refer to that. The phrase is unique, not unique, 
but it's used elsewhere in scripture to underscore the same lessons. 
Jesus tells them not to be troubled. Jesus tells them the end is not 
yet. And then he says, nation will 
rise against nation and kingdom against kingdom. What have I 
suggested as a way that we understand this? It's under the sovereignty 
of God. When the prophet Azariah comes to Esau, he essentially 
says the same thing. He tells him the Jews were wicked 
and rebellious against God. This is 2 Chronicles 15. He says 
that Israel sought Him and He was found by them. And in verse 
5, And in those times there was no peace to the one who went 
out, nor to the one who came in. But great turmoil was on 
all the inhabitants of the lands. So nation was destroyed by nation 
and city by city, for God troubled them with every adversity. But 
you be strong and do not let your hands be weak, for your 
work shall be rewarded. You see what he says? That's 
going to happen, but that doesn't change your lot. That doesn't 
change your application. It doesn't change what is true 
for you. It's used similarly in Isaiah the prophet, chapter 
19, a passage we will revisit when we consider the Lord Jesus 
coming in the clouds of glory, or coming in the clouds of heaven. 
Notice the prophet Isaiah 19, specifically verse 1, the burden 
against Egypt. Behold, Yahweh rides on a swift 
cloud and will come into Egypt. This is how I'll argue that Jesus 
is using the language. When the text says that Jesus 
comes in the clouds of heaven, and if it is maintained that 
it's in the destruction of Jerusalem, I argue it's just like Yahweh 
came on the cloud to judge Egypt. It wasn't the case that there 
was some apparition on a cloud and they said, hey, there's Yahweh 
through the historical events of God raising up Egypt to destroy. 
That was Yahweh's coming. The idols of Egypt, I'm sorry, 
He will come into Egypt. So the idols of Egypt will totter 
at His presence and the heart of Egypt will melt in its midst. 
Notice, this underscores the sovereignty of God in Providence. 
Verse 2, I will set Egyptians against Egyptians. Everyone will 
fight against his brother and everyone against his neighbor. 
City against city, kingdom against kingdom. What's the point? We 
need to understand that history is under the control of a sovereign 
God. And when we hear of wars and 
rumors of wars, we're not to be troubled. We're not to freak 
out, certainly pray, certainly fast, certainly, you know, labor 
to alleviate the sufferings of the downtrodden and poor, but 
don't be troubled to the point where you're taken off mission, 
where you're sidelined or sidetracked. So back in Matthew 24, he now 
indicates the presence of social upheaval in verse 7b. He says, in the lead-up to the 
destruction in AD 70, there will be famines, pestilences and earthquakes 
in various places. If you have a non-King James 
or King James, you don't have pestilences in your Bible. I'll 
argue that it is present. Famines, pestilences and earthquakes. I don't think it would be difficult 
for us to understand why such things would happen. After there's 
wars, what is the typical result? Famine. pestilence, and earthquake. Well, not necessarily earthquake. 
The New Testament confirms the presence of these things, as 
do Josephus and Tacitus at length. In Acts 11, verse 28, there is 
a famine that Agabus prophesies concerning Judea. That's the 
southern tribes of Israel. That's the people of Israel. 
That's the people of the covenant. And Agabus tells about that. 
When Paul meets the pillars of the church in Jerusalem, and 
they extend to him the right hand of fellowship, and they 
said to Paul, only remember the poor. And he says, such I was 
eager to do. He's talking about those in the 
famine in Judea. When Paul comes to visit James 
in Acts 21, Paul brings with him monies collected from Gentile 
churches to present to James and the elders at the Jerusalem 
church. This is Paul's whole argument 
in Romans 15. If you Gentiles have benefited 
from inclusion into the Jewish covenants, then cough up! Send them money and help alleviate 
their troubles while they're going through famine. There was 
famine in the first century. There was pestilence in the first 
century. There was earthquake in the first century. Again, 
our New Testaments confirm it, and as well, Josephus and Tacitus. We would be here a long time 
if we went through all that particular data. But if these things result 
because of the war, I think they also result because of covenantal 
unfaithfulness. And this is what I want to direct 
our attention to. Famine. Notice in the book of 
Leviticus, this is where it may get tedious. If you're a new 
visitor with us this morning, you're probably saying, get tedious? 
It's already been tedious. This is going to be a bit of 
a different study as we work our way through the Olivet Discourse. It's not the easiest discourse 
in the New Testament. And in order to do it justice, 
we have to go somewhat slowly. I don't want to be in it for 
years. My promise to you, we will not be in it for years. 
But we can't just glide through it and leave some areas of misinformation. My argument, or not mine, but 
an argument, is specifically this. That God called the nation 
of Israel into a covenant with Him. God promised that nation 
blessing if they were faithful. He also promised curses if they 
were unfaithful. And Leviticus 26 and Deuteronomy 
28 contain those records. If you go into the land and do 
what you're supposed to do, then good things will come upon you. 
If you go into the land and you do bad things, then bad things 
will come upon you. We see historical expressions 
of these bad things coming upon them in the Old Testament. These 
things were prophesied by prophets like Isaiah, prophets like Jeremiah, 
prophets like Ezekiel. The nation of Israel would go 
a-whoring from God. They would turn from Him. They 
would reject Him. They would follow the gods of 
the pagans around them. And so God would send the prophets 
to call them to repentance and faith. And if they would not 
repent and believe, God would send judgment. In 722 BC, God 
sent judgment via the Assyrian Empire. They came and destroyed 
the northern kingdom of Israel. Now you would think Judah, the 
southern kingdom of Israel, would have learned their lesson. This 
is the point in Ezekiel 23. She became even more wicked. 
But you would have thought that they would have learned their 
lesson, but they didn't. They persist in unfaithfulness. They 
persist in idolatry. They persist in breaking the 
covenant God made with them. So in 587, 586, God raises up 
Babylon, He calls Nebuchadnezzar, my servant, 
he sends Babylon in to destroy the city of Jerusalem and to 
destroy their temple. Again, you would think that they 
would learn. They don't. Jesus comes to his 
own, and his own receive him. Not. Jesus comes as the Messiah 
sent by God, and instead of receiving him, and worshiping him, and 
loving him, and adoring him, they say, away with him, away 
with him, crucify him. So that judgment promised in 
Leviticus 26 and Deuteronomy 28, that was fulfilled in the 
Northern Kingdom in 722 BC, Southern Kingdom, 586 BC, is going to 
be fulfilled one last time in 8070, when God brings the covenant 
curses to bear upon these people, and the covenant now with them 
is dissolved. It is done. This is the point 
in Hebrews 8. There is a better covenant, the 
new covenant, wherein the people of God are not the nation of 
Israel, but the church of Jesus Christ. The people of God, whether 
Jew or Gentile, but there's no longer a national covenant. So 
that at AD 70, the Jewish people, the nation of Israel, enter the 
ranks of every other nation. And as I preached last week, 
we ought not to be anti-Semitic. We ought not to hold modern Jews 
responsible for the sins that happened 2,000 years ago. But 
conversely, we ought not to be Zionistic and think that everything 
focuses upon the return of the Jews to their promised land. 
They're just like everybody else. The only way they enter into 
the New Covenant is by grace alone, through faith alone, in 
Jesus Christ alone. And so, what we find in AD 70 
is the completion of the curse of God upon an apostate people. And I believe that as we understand 
this, it makes crystal, or it should be crystal clear. No, 
probably will never be crystal clear, but hopefully we can at 
least ask for clear. Note the covenant curses in the 
book of Leviticus. We're going to run through these 
quickly. Famine. Famine. Verse 16b. I will also do this to you, I 
will even appoint terror over you, wasting disease and fever, 
which shall consume the eyes and cause sorrow of heart. And 
you shall sow your seed in vain, for your enemies shall eat it." 
We have both pestilence and famine in that one. Famine again in 
verse 19, I will break the pride of your power, I will make your 
heavens like iron. Earth-like bronze. Note pestilence in verse 
21. We'll just take them as they 
come. If you walk contrary to Me and are not willing to obey 
Me, I will bring on you seven times more plagues according 
to your sins. Notice famine in verse 26. When 
I have cut off your supply of bread, ten women shall bake your 
bread in one oven, and they shall bring back your bread by weight, 
and you shall eat and not be satisfied. Verse 29. You shall 
eat the flesh of your sons, and you shall eat the flesh of your 
daughters. Now, some will say, well, that's hyperbolic, isn't 
it? No, it's not. the siege of Jerusalem and Babylon. 
What happened to the people? Mothers would eat their children. 
Guess what happens? That's what the prophet Jeremiah 
says in the book of Lamentations. Tender-hearted women took their 
babies and they ate them because there was no food at the siege. When we read, or when we get 
to the actual AD 70 event, Josephus describes the same things. Persons 
under siege would eat their children. They would resort to cannibalism 
because there was no food. And that's what God is prophesying 
here. in the book of Leviticus. Notice, 
Deuteronomy 28. Deuteronomy 28. Similar things. Famines, pestilences. And then I want to notice something 
really quick and then we'll finish. Now, really quick and preacher 
talk is probably different than it is in every other talk. So, 
if you're thinking two minutes, the end is not yet. Deuteronomy 
28. Deuteronomy 28, verses, again, 
we'll just run through these, 17 and 18. Cursed shall be your 
basket and your kneading bowl. Cursed shall be the fruit of 
your body and the produce of your land, the increase of your 
cattle and the offspring of your flocks. Notice, famine again 
in verse 23. Your heavens which are over your 
head shall be bronze, and the earth which is under you shall 
be iron. The Lord will change the rain of your land to powder 
and dust. From the heaven it shall come down on you until 
you are destroyed. Notice the reference to epidemic 
or plague in verse 21. Again, just scanning through 
this briefly. The Lord will make the plague 
cling to you until He has consumed you from the land which you are 
going to possess. Notice as well, famine in verse 
31. Your ox shall be slaughtered before your eyes, but you shall 
not eat of it. Your donkey shall be violently 
taken away from before you and shall not be restored to you. 
Your sheep shall be given to your enemies and you shall have 
no one to rescue them. Your sons and daughters shall 
be given to another people. Famine and pestilence are woven 
throughout these covenant curses. Again, I'm not doing it justice 
because of the sake of time, but it's replete and it's very 
intriguing, something else entwined or enjoined or dealt with in 
Leviticus 26 and Deuteronomy 28. It's not just famine and 
it's not just pestilence, but it's exile. And here's what I 
think. Jesus is saying, in that era 
preceding the siege of Jerusalem, you're going to have famines, 
you're going to have pestilences, you're going to have earthquakes. 
The end is not yet. But in the siege, what happens? 
Exile. The people of Israel are shut 
down. It follows the covenant curses. It goes along with Leviticus 
26 and Deuteronomy 28. Back for a moment to Leviticus 
26. And note even the language that is employed in these Old 
Testament books that is imitated by our Lord Jesus. Notice in Leviticus 26, 25, And 
I will bring a sword against you that will execute the vengeance 
of the covenant. When you are gathered together 
within your cities, I will send pestilence among you, and you 
shall be delivered into the hand of the enemy. Notice in verse 
31, I will lay your cities waste and bring your sanctuaries to 
desolation. Doesn't Jesus say that in Matthew 
23, 38? Behold, your house is left to you desolate, Well, this 
is what God promised for a people that would reject His law, His 
covenant, and ultimately His Messiah. It would be the execution 
of the vengeance of the covenant. Notice in verse 32, I will bring 
the land to desolation. Verse 33, your land shall be 
desolate and your cities waste. Again, Deuteronomy 28. Same sort 
of thing, same sort of concept, same sort of warning to the nation 
that they go not out and apostatize against God Almighty. Deuteronomy 
28, 32. I've already read that. Verse 33. A nation whom you have 
not known shall eat the fruit of your land and the produce 
of your labor, and you shall be only oppressed and crushed 
continually. So you shall be driven mad because 
of the sight which your eyes see. The Lord will strike you 
in the knees and on the legs with severe boils, which cannot 
be healed, and from the sole of your foot to the top of your 
head. Notice in verse 36, the Lord will bring you and the king 
whom you set over you to a nation which neither you nor your fathers 
have known. And there you shall serve other gods, wood and stone. 
And you shall become an astonishment, a proverb, and a byword among 
all nations where the Lord will drive you. And then in verses 
47 to 57, it is developed at large that exile results when 
they continue to break God's covenant. One man says, commenting 
on banishment or exile, banishment from the promised inheritance 
was the extreme of malediction. It signified the loss of God's 
special presence and favor, loss of the appointed sacramental 
access to Him on His holy hill of Zion, and loss of status as 
the people of God's kingdom. That's what happens at 8070. 
This is consistent with what Jesus says in Matthew 21, 43. 
I tell you, the kingdom of heaven is taken from you and given to 
a nation that will bear fruits consistent with it. It's the 
church. It's the people of God. Again, 
not just Gentiles, but Jew and Gentile. God's not saying you'll 
never be saved if you're a Jewish person. He is saying to the covenant 
people that had rejected Him, that had filled up the measure 
of their father's guilt according to Jesus in Matthew 23, that 
upon you all this righteous blood will be required from Abel to 
Zechariah. And then notice the reason specifically. And again, we can multiply passages 
here, but I just want you to see it in Deuteronomy 28, since 
you're already there. Verse 45, Moreover, all these 
curses shall come upon you and pursue and overtake you until 
you are destroyed, because you did not obey the voice of the 
Lord your God, to keep his commandments and his statutes which he commanded 
you. And they shall be upon you for a sign and a wonder and on 
your descendants forever. We go back to the Olivet Discourse, 
and when we compare Scripture with Scripture, and we look at 
Luke, Luke adds this interesting statement, and I think in this 
he reflects something of these passages I have brought to your 
attention. In Luke 21, 20 to 22, He says, but when you see Jerusalem 
surrounded by armies, it'd be difficult to argue that he's 
not talking about the siege in AD 70. Some scholars suggest 
that Matthew 24 doesn't treat the destruction of the temple 
at all. I think that's nonsensical, but some do think that. Most 
admit that Mark and Luke are definitely dealing with the temple 
and its destruction in AD 70. So it's not a rabbit I'm pulling 
out of my hat today saying, I want you to believe that this all 
took place in the first century because I want you to believe it. This 
is a long and historical position with reference to Matthew 24. But in Luke 21, 20 to 22, when 
you see Jerusalem surrounded by armies, then know that its 
desolation is near. It's the same sort of language 
we just read in Leviticus 26. Desolation. Your cities, your 
sanctuary will be desolate. Then let those who are in Judea 
flee to the mountains. Let those who are in the midst 
of her depart, and let not those who are in the country enter 
her." Now, we see that in Matthew duplicated, but Luke adds this, 
that Matthew doesn't. Luke says, for these are the 
days of vengeance. Right out of Leviticus. I was 
reading my Bible this morning, right out of Ezekiel as well. 
God calls it vengeance when he brings judgment to bear upon 
his covenant-breaking people. These are the days of vengeance, 
that all things which are written may be fulfilled. Boy, I wonder 
what Luke's talking about. He's talking about Leviticus 
26. He's talking about Deuteronomy 28. He's talking, as Gil says, 
about Moses and the prophets. Luke is saying that this is a 
fulfillment of the Scripture. The destruction of the temple 
in A.D. 70. These are the days of vengeance, 
that all things that are written may be fulfilled. This is according 
to God's plan. In other words, you break covenant, 
God brings judgment to bear upon you. And then finally, and that's 
real, the end is near. Verse 8, all these are the beginning 
of sorrows. All these are the beginning of 
sorrows. This is the beginning of birth pangs. This is what 
the word literally means, or travail. It speaks of a time 
of agony with a blessing in the future, doesn't it? All of us 
as parents know that when those birth pangs start, well, you 
ladies know it better than the men, you know when those birth 
pangs start, you're in for some suffering. I can't imagine it's 
easy to give birth. I've often thought that I'm thankful 
that God did not make me a woman because I have struggles with 
a cold. I don't know how I could do that. But there's birth pangs, 
there's anguish, there's sorrows, but there is a time of rejoicing. And if we follow the trajectory, 
there's going to be sorrows, to be sure. Jerusalem is going 
to be shut down. The temple is going to be lost. 
It is going to be destroyed. But on the heels of that, God 
incorporates a worldwide people of God into the covenant promises 
made to Abraham. So there is good in view. The 
language that Jesus suggests or tells us here, all these are 
the beginning of sorrows. In other words, when you hear 
of wars and rumors of wars, and you see these famines and these 
pestilences and earthquakes, do not immediately conclude that 
Jesus is going to come back on that day. No, these are the beginning 
of sorrows. In Jewish expectation, they thought 
there would be a time, the birth pangs of Messiah, the period 
of distress preceding the Messianic age. Christ is using the term 
this way. He's saying, there is going to 
be a preceding stress. There is going to be a period 
of sorrows. There will be wars. There will 
be rumors of wars. There will be famine. There will 
be pestilence. There will be earthquakes. You will be hated 
by all, for my name's sake. You will be persecuted. The Gospel 
will be preached, not throughout the whole world. The word specifically 
is the inhabited world, a word that's used in other places, 
telling us that this has, in fact, been fulfilled. that these 
things will precede the fall of Jerusalem. In the fall of 
Jerusalem, the Jewish wars of 67 to 87 was horrific. These are the beginning of sorrows. 
In other words, disciples, you've got work to do. Go out and preach, 
go out and teach, go out and be faithful, go out and engage 
the apostolic ministry. Don't immediately conclude. The 
presence of these things indicates my imminent return. Well, that's 
our exposition. God willing, we'll take up the 
next several verses next week. Just a couple of thoughts. First, 
the misconception concerning preterism. Sometimes persons 
hear that you believe that this has already been fulfilled and 
they say, well, do you think there'll never be problems or 
trials in the earth beyond this? No! Any more than I would think 
that when Jeremiah said there were going to be hardships facing 
Israel prior to the destruction of the Temple then, that there 
wouldn't be hardships in our future. There's still going to 
be wars and rumors of wars and famines and pestilences and earthquakes. I'm not here preaching some Pollyannish 
view. Well, this is already satisfied, 
so don't worry, brethren, be happy. No, but there was a specific 
historical application of these things to the man that Jesus 
was speaking to, very specifically. So that's a misconception that's 
offered up against Preterism. Secondly, we ought to understand 
that here lies an exhortation to believers. There's two, actually. Take heed that no one deceives 
you and see that you are not troubled. Now, certainly that 
was applicable to these men in their context. They heard about 
the destruction of the temple. They asked about the destruction 
of the temple. Jesus answers about the destruction of the 
temple. But brethren, we ought to take this exhortation to heart 
as well. We ought to listen to what our 
Lord Jesus says. Brunner makes this observation. 
Jesus' sermon first seeks theological sanity. Isn't that what he says? It's the first thing he just 
addresses. Take heed that no one deceives 
you. What does Jesus seem to assume there? There's going to 
be... Well, he doesn't assume, he tells us. There's going to 
be many who will deceive many. In other words, health, stability, 
well-adjustment, security, peace, an absence of perplexity in many, 
many, many respects is connected to what you know concerning God's 
truth. I'm sure you're saying, oh, Butler's 
back to this again, telling us to read our Bibles and pray. 
Exactly. Do you know how many problems 
we have because we don't read our Bibles and pray? Do you know 
how perplexed we get because we don't read our Bibles and 
pray? Oh, did you hear so-and-so say that this was going to happen? 
What does the Bible say about that stuff? Jesus says, you know, 
when you hear about these things, don't immediately run off to 
them. Don't be enamored by them. Brunner 
goes on. Jesus' sermon first seeks theological 
sanity and then emotional stability. Take heed that no one deceives 
you. See that you are not troubled. Those are abiding exhortations 
or applications from Matthew 24 that should help each and 
every one of us. Do not be deceived by false teachers. 
The best way to guard against deception by false teachers is 
to know the truth. The truth shall make you free, 
Jesus says. Be in the Bible. Be reading the 
Word of God. Learn what it says. Take heed 
to the words of instruction therein. We're starting a Bible study, 
God willing, on Tuesday night in South Surrey. I hope that 
multitudes come. I hope that people hear. I hope 
that people learn. I hope that we can see a church 
established in the Lower Mainland, in that region, and then we can 
multiply that work. not because we're great or we're 
awesome or we're the most excellent and holy interpreters of Scripture 
that have ever been. But if you have lived in this 
world for any amount of time, you'll know that not every church 
that proclaims or professes to be a Christian church is preaching 
the Gospel. They're preaching health, they're 
preaching wealth, they're preaching happiness, they're preaching 
prosperity, they're preaching how to be a better this or a 
better that. We need a better Christ to save 
us from our sins. We need blood atonement. We need 
redemption through His blood. We need to hear that we're sinful, 
wretched, vile, helpless, guilty sinners. And the only hope is 
from on high, through the power of the Lord Jesus Christ. That's 
what needs to be thundered. That's what needs to be trumpeted. 
That's what needs to be proclaimed. Jesus says, take heed that no 
one deceives you. The most important thing in your 
life is not your happiness. The most important thing in life 
is the glory of God and a righteousness that is not your own being given 
to you by that God. We need to pray, we need to preach, 
we need to hope, we need to encourage faithful, diligent study of Holy 
Scripture. Again, I'm not suggesting that 
persons who end up differently on the Olivet Discourse than 
I aren't doing that. No, good, godly, righteous, holy 
men end up with different interpretations of the Olivet Discourse. That's 
okay. But it's the campings, it's the 
88 reasons why. It's the, you know, capitalizing 
on people's fears, being prophets of profit instead of prophets 
of God. Jesus says, don't. Don't let 
them deceive you. And as well, don't be troubled. 
Brethren, I know it's hard not to be troubled in this world. 
I mean, the world is a tough place to live, isn't it? Terrible 
things happen here. I mean, it's like daily, isn't 
it? You find out sinners have, you 
know, outdone themselves. They have out-sinned themselves. 
I mean, especially now. I mean, we got information like 
that. How did the Dodgers do last night? 
Oh, this person committed bestiality with their dog. Hey, what are 
the Lakers doing? It's like we just process tidbits 
of information. Some of it is absolutely mind-blowing. It's hard not to be troubled, 
isn't it? It's hard not to be troubled when we see our government 
officials lying, and we accept it. Oh, well, they're politicians, 
that's just what they do. Or they're lawyers, and that's 
just what they do. Why? They shouldn't do that. It's a troubling world that we 
live in. War is troubling. The attacks 
by ISIS is troubling. The thought that somebody would 
go in amongst a soft target and shout a name and then blow people 
up is troubling. It's hard to live in this world. 
So brethren, I'm not sure I can give you 15 ways and 15 helps 
on how to obey Jesus here, because it's a struggle, and it's a difficulty, 
and I confess some trials myself with this particular admonition. 
But Christ says it. See that you'd be not troubled. 
Don't lose it, don't freak out, don't be crippled, don't run, 
don't hide, don't desert, but rather be faithful. Be faithful 
in your work, be faithful in your home, be faithful in your 
society, be faithful in your church, too. How come we all 
know I should be faithful in my workplace? We all know I should 
be a faithful husband and not go out on my wife. How come we 
all know I should be faithful in my society and be civic-minded? Why aren't we so faithful in 
our church? Why is it that we'll just miss time and time again? Or we'll sleep during preaching. If you don't get enough sleep 
at night, get some sleep. Why is it that faithfulness to 
the Church is held in contempt today? Brethren, see that you 
are not troubled. And then finally, as I said, 
there are various views of this passage. The Futurist says it's 
all in our future. The two events says some of it 
was then, some of it's to come. Preterism says it was then. But 
Preterism still sees this as typical of what's going to happen 
in the future. In other words, if God executed the curses of 
the covenant on his covenant people, you cannot think for 
a moment, if you're an unbeliever who has not come to Christ, that 
you're going to escape the wrath to come. Nehemiah Cox, sort of 
a forefather of the particular Baptists, one of our forefathers, 
made this comment concerning Enoch. And Enoch prophesied according 
to Jude 14 and 15. And Cox says the first judgment 
that Enoch prophesied was a type of future judgments. Again, a 
type is a symbol or an action or something that happens in 
the Old Covenant or Old Testament that's anti-type is in the New. He says, the first judgment was 
a type of future judgments on wicked men. And this really intrigued 
me, especially of the destruction of the Jewish state by the fire 
of God's wrath for their rejecting of Christ. That's AD 70. He says, 
each of these was a prelude of the general judgment of the world, 
so the threatening of this first judgment to the ungodly living 
was also a denouncing of judgment against all ungodly sinners in 
future times. So here's what Cox says. When 
you read the Bible, if you read the Bible, and I suggest you 
should, you hear the Bible preached and you see the flood. And you 
keep reading and you see Assyria, 2 Kings 17, destroy the northern 
kingdom. And you keep reading, and you 
get to Jeremiah, and you see God using the Babylonians to 
destroy the southern kingdom. And then you make it to Matthew 
24, and you say, yeah, that makes sense. This generation, it does 
take place, that. And you see God bring the Roman 
armies to bear, Christ specifically, and thrown at the right hand, 
bring the Roman armies to bear upon these sinners. You need 
to conclude the same is going to happen to you. You can't escape 
the wrath to come. You cannot flee to the mountains 
on those days. These instructions, to those 
who were in Judea, they could escape. This is typical, though. The antitype is the judgment 
to come when all flesh will stand before the Lord Jesus Christ. 
Are you prepared to do that? Are you prepared to stand before 
Christ? Are you prepared to give an account of the deeds done 
in your body, whether good or evil? You see, Jesus doesn't 
stop there. It's not just the deeds, it's 
not just the physical, but it's the words that we say, Matthew 
12.36. It's the thoughts we entertain. You say, well, that seems outlandish. 
Didn't Jesus teach us in the Sermon on the Mount? You have 
heard that it was said to those of old, you shall not commit 
adultery. But I say to you, whoever looks upon a woman and lusts 
after her in his heart is guilty! Can any of you, with judgment-day 
honesty, say, I have never committed adultery under that definition? 
I highly doubt it. Can any of you say, I have never 
committed murder under Jesus' definition? You have heard that 
it was said by those of old, you shall not murder. But I say 
to you, whoever hates his brother without cause, whoever calls 
him raka or fool, has violated the commandment. See, you're 
going to stand, young and old. It's not just for you old goats 
out there. It's for the young people as 
well. You're going to stand before this Jesus. You're going to stand 
before the Lord of Glory. We spent an hour, previous to 
our session here, going over this. God has affirmed this. God has ordained this. God has promised this. And one of the ways He has made 
it evident is by raising Jesus from the dead. If you do not 
flee to Christ, if you do not run to Him, if you do not find 
refuge in Christ, you are going to suffer far worse than what 
those living in the Roman Empire did in A.D. 70. So please, listen 
to Jesus, but substitute here, let those who are on Judah flee 
to the mountains. I would say to you, let those 
who are on the earth Flee to Christ. Flee to Jesus. Run to Him. Believe in Him. And 
you will have everlasting life. Well, let us pray. Our Father, 
we thank You for the Word of God. We thank You for its clarity 
and its beauty and its consistency. And I pray that You would help 
us to understand these things and help us to Truly seek to 
implement these things in our lives, that we would not be deceived 
by false teachers, by imposters, and as well that we would not 
be troubled to the point of paralysis. Help us to be a caring people 
and a praying people and a working people, but God help us not to 
be paralyzed by fear and trepidation. I ask that you would indeed open 
eyes and open hearts to the truth of the gospel, that Jesus came, 
he lived, he died, he rose again, so that all who believe in him 
will have everlasting life. Do that which is impossible with 
men. Do it for your glory's sake and save souls. And we ask these 
things through Christ our Lord. Amen.