SEE (head)
As Jesus heads out of the Temple in Jerusalem, one of his followers comments on the magnificent edifice. Jesus responds by declaring that it will be completely destroyed. Later a small group of his disciples approach Jesus privately to ask when this will take place and what signs they should look for. Jesus responds by listing several horrific events that must take place, although these will be only "the birth pains, with more to come."

The temple (v. 1). The Jerusalem temple, comprising one-sixth of the area of the city, "was built with large white stones, polished and generously decorated with gold." [ref] Considered one of the wonders of the ancient world, [ref] it was rebuilt and expanded to twice the size of Solomon's temple [ref] by Herod the Great in an effort to appease the Jews. While the main structure was finished by 9 B.C., it took another 70 years (until A.D. 64) for the entire building project to be completed. [ref] The courtyard alone was about four hundred yards wide by five hundred yards long. [ref] As one commentator has put it: "The Temple seemed the summit of human art and achievement, and seemed so vast and solid that it would stand forever." [ref] As another source puts it: "Rabbinic literature is not particularly favorable to Herod. Nevertheless, concerning Herod's temple it states, 'He who never saw Herod's edifice has never in his life seen a beautiful building.'" [ref]

When one of his disciples expressed admiration for the temple, Jesus responded by predicting the complete destruction of both it and the city of Jerusalem: "'these great buildings ... will be completely demolished'" (v. 2), which actually paralleled what had been recorded by the prophet Jeremiah (Jeremiah 7:11-14; 9:11). [ref] [ref] "This wonder of the world would be completely destroyed. As in the days of the prophet Jeremiah, the destruction of the Jews' beloved temple would be God's judgment against them for turning away from him." [ref] Jesus' "prediction was fulfilled literally within the span of a generation. In A.D. 70, after the temple area was burned contrary to Titus' directives, he ordered his Roman soldiers to demolish the whole city and level its buildings to the ground." [ref] "It is believed that more than a million Jews, who had crowded into the city, perished." [ref]

Sign ... the Messiah ... wars ... earthquakes ... famines (vv. 4, 6, 7, 8). Naturally the disciples wanted to know when these terrible things would take place. (Because "all this" and "these things" [v. 4] are both plural, we know the disciples had in mind more than just the temple's destruction. Compare Matthew 24:3. [ref] [ref]) And so they asked Jesus for both a time and a sign, seeing "no long interval between the temple's destruction and the end-time events climaxing in the coming of the Son of Man." [ref]  

Jesus, on the other hand, went on to paint "a prophetic scene involving two perspectives: (a) the near event, the destruction of Jerusalem (A.D. 70); and (b) the far event, the coming of the Son of Man in clouds with power and glory." [ref] And so, "[l]ike much of Old Testament prophecy, Jesus predicted both near and distant events without putting them in chronological order. The coming destruction of Jerusalem and the temple only foreshadowed a future destruction that would ultimately usher in God's kingdom." [ref]

Notice how Jesus avoided providing a precise time, as well as the detailed cryptic signs or visions commonly associated with apocalyptic predictions. Instead, Jesus described in general terms what the disciples could expect and how they were to respond. Major spiritual deception, wars, false messiahs, earthquakes, and famines, said Jesus, represent the beginning, not the end. [ref] Jesus' response should remind us that a personal relationship, rather than a prophetic revelation, is our greatest need. Which, not coincidentally, is in keeping with God's general purposes for prophecy: "Speaking through the prophets, God guided kings and people by telling them how to act in specific situations, warned people when they disobeyed him, predicted events that he would bring about, interpreted events when they came about, and demonstrated that he alone was both ruler of history and a God who relates personally to his people" (emphasis added). [ref]

Regarding the requested sign, one source explains:

What then is/are the sign(s) about which the disciples asked (v. 4)? On the one hand, everything that happens can function as a sign; that is, a sign of God's sovereign control of history and his care for his faithful people. If events turn out as Jesus predicted, then clearly God is in control.

But, on the other hand, if the disciples wanted signs that would help them predict the timing of the end, no such signs were supplied. In fact not a single event predicted in the chapter is called a sign. The word itself (semeion) does not appear at all in Jesus' answer, except in verse 22 where the disciples are warned against sign-givers. The disciples are told that various events are not to be considered evidences that the end has come (e.g., 13:7), and other events are called (only) the beginning of the travails (13:8). [ref] (quoted verbatim)

Mislead ... deceive (v. 5, 6). Jesus responded to the disciples' request for a "sign" "in two ways: negatively, by warning them against false signs of the end (13:5-13), and positively, by stating the notable event that inaugurates unparalleled tribulation and by describing the Second Advent (13:14-27)." [ref] [ref] [ref]

The first item on Jesus' list is spiritual deceivers. As one paraphrase renders vv. 5-6: "Jesus began, 'Watch out for doomsday deceivers. Many leaders are going to show up with forged identities claiming, "I'm the One." They will deceive a lot of people'" (The Message).  Jesus warned that "[m]any false messiahs will arise in crisis times, making use of His name (His title and authority), claiming, 'I am He.'" [ref] He knew "that if the disciples looked for signs, they would be susceptible to being deceived" by such false messiahs. [ref]

Sadly, the tendency to let no crisis go unexploited has been played out time and again throughout the history of the Christian Church. As one source notes: "Some are petty and have this or that little sect of fanatics following them, some are grand like the popes in their long succession, some are out for the hard cash, some are viciously lascivious. They all use the revelation of Christ as their sheep's clothing. The sad thing is that they shall actually succeed in deceiving many, for all men have an affinity for religious error, and many yield to it with avidity and develop the strongest delusions. They have no limit in perverting to their own ends what the Scriptures say about the kingdom." [ref]

Wars ... earthquakes ... famines (vv. 7, 8). The disciples would "hear of wars right at hand and rumors about wars in distant places." [ref]  However, these and other "contemporary events such as ... natural disasters" must not be interpreted "as indications that the end is at hand" [ref] As one source rightly reminds us: "These disturbances in the physical realm are indeed foreshadowings and portrayals of that which, on a much more extensive and intensive scale, will take place in the realm of nature at the end of the age; but except in that very general sense they cannot be correctly termed signs." [ref] As another source puts it: "The world of nature is affected in the same way by sin as is the world of men, and thus these disturbing manifestations are signs of the end. But not signs after which the end is at once due. No; more of these manifestations will be piled up, not always consecutively but often concurrently and simultaneously." [ref] Jesus offered his warning lest his disciples drastically misinterpret these severe events to mean "that somehow God had lost control of his creation or that his promises would not come true. Just as false messiahs and religious frauds come and go, so do worldly crises. Even when the world's situation gets worse, God is in control." [ref]  

Birth pains ... more to come (v. 8). "These are only a prelude, 'a beginning of birthpains,' much severer pains and writhings must be added before the new, heavenly eon comes to full birth." [ref] Here "birth pains" (Greek odin) indicates the type of intense suffering associated with giving birth. [ref] These pains "refer to the period of intense suffering preceding the birth of the new Age, the messianic kingdom. This emphasis - 'the end is still to come' (13:7) and 'these [things] are the beginning of birth pains' (13:8) - suggests that an extended period of time will precede 'the end.' Each generation will have its own wars and natural disasters. Yet all these events fall within God's purposes. Human history is heading toward the birth of the new Messianic Age." [ref] As one source puts it:

To be sure, the events here indicated have significance. They are stepping stones leading to the final goal. By means of them the end of the age is both foreshadowed and brought closer, and God's eternal plan is being carried forward. Moreover, when we realize that toward the end of the present dispensation the indicated disturbances will occur together (Matthew 24:33), will probably be more numerous, extensive, and fearful than ever before (Luke 21:11, 25-26), and are going to take place in connection with the great tribulation that will usher in the parousia, we may conclude that it would not be unreasonable to call the final outbreak of these terrors 'concurrent or accompanying signs.' [ref] (quoted verbatim)

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THE DAY OF THE LORD

Jesus' prophetic prediction is straight out of the OT. The imagery of childbirth, with its intense suffering, is used in the OT to picture "the anxiety and distress caused by war, affliction, or divine judgment." [ref] What's more, we also find war, earthquakes, and famines repeatedly associated with God's judgment and/or the last days. [ref] The "day of the LORD" was the name used by the OT prophets for the time when God would come in ultimate judgment to punish the wicked and reward the righteous (Isaiah 13:6, 9; Ezekiel 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obadiah 1:15; Zephaniah 1:7-8; 2:2-3; Malachi 4:5). Equivalent expressions in the NT include: "the 'day of our Lord Jesus Christ' (1 Corinthians 1:8; cf. 2 Corinthians 1:14), the 'day of God' (2 Peter 3:12; Revelation 16:14), or 'the last day(s).'" [ref] Put simply, "[i]n the NT the Day of the Lord is the second coming of Christ." [ref]  

Major themes associated with the day of the Lord include:

• Vindication. God will be vindicated. "In the battle between evil and God, it is God who is victorious and vindicated. He is the ultimate power to whom is given the final word and against whom no force can stand (Isaiah 2:17)." [ref]

• Triumph. Good will triumph over evil. "[E]vil [will] be trounced and evildoers will in the end receive their due. There is justice after all. God will settle his accounts with all that is godless and anti-God, arrogant and pridefully hostile against the Almighty. On the other hand, the scenes about God's blessing and the recovery of an Edenic paradise have and will continue to offer hope for those whose trust is in God (2 Peter 3:13)." [ref]

• Righteousness. Not only will righteousness prevail then, but the certainty of that day should lead us to want to live righteously right now. "The purpose of discussions about the day of the Lord, past or future, is to illumine the present. Peter's question is rhetorical but pointed. In view of the coming day of the Lord, 'What kind of people ought you to be?' (2 Peter 3:11)." [ref]

It is also worth noting that: "Many Bible students believe the Day of the Lord will be a long period of time rather than a single day - a period when Christ will reign throughout the world before He cleanses heaven and earth in preparation for the eternal state of all mankind. But others believe the Day of the Lord will be an instantaneous event when Christ will return to earth to claim His faithful believers while consigning unbelievers to eternal damnation." [ref]  

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HEAR (heart)
Marks of a False Teacher
Throughout the history of the Church there have been individuals who have misled many by claiming unique insight into biblical prophecy. Indeed, this is the way many of the major Christian cults were born. There are several questions we can and should ask to test the genuineness of anyone - self-professed prophet or other - claiming to teach biblical truth:

• Have their predictions come true, or do they have to revise them to fit what's already happened?
• Does any teaching utilize a small section of the Bible to the neglect of the whole?
• Does the teaching contradict what the Bible says about God?
• Are the practices meant to glorify the teacher or Christ?
• Do the teachings promote hostility toward other Christians? [ref] (quoted verbatim)

DO (hands)
One Bible commentator wisely counsels:

Beware of groups who claim special knowledge of the last days because no one knows when Christ will return. In fact, it's not important to know. Jesus tells us that the best way to prepare for the future is to stay faithful to him and away from imposters. We must not be sidetracked by promises for social, economic, military, or political reform. The only sure way for the disciples (and all believers) to keep from being deceived is to focus on Christ and his words.

Many Christians speculate on when and how Jesus will return. Charts and signs abound. Some churches predict the future with scientific zeal. But Jesus wants us to stay faithful to him even when imposters and violence seem to rule. He gives no charts, only a promise and a pledge. Don't guess about the future; instead, give your days to him until he comes.

Everything will happen according to God's divine plan. Our responsibility is to be prepared, to endure, and to continue to preach the Good News to all nations. [ref] (quoted verbatim)

SEE (head)
Jesus says his disciples will be made to stand trial before various religious and secular bodies, which will be for them an opportunity to present the Gospel. Betrayal will be common: disciples'  own family members will turn against them, and they will be hated by all types of people. The temple will be desecrated, signaling the time to go into hiding. Great calamity will follow, and many "false messiahs" will arise and deceive many people.

Watch out (vv. 9, 23). Jesus repeatedly commanded his disciples to remain steadfast: "don't panic" (v. 7) . . . "watch out!" (v. 9) . . . "Watch out! I have warned you!" (v. 23). These repeated warnings reflect Jesus' main purpose - i.e., "to give practical, ethical teaching. ... He is preparing his disciples - and beyond them the church - to live and to witness in a hostile world." [ref] This is an invaluable lesson in light of every generation's tendency to see catastrophic events as signs of the end of the world and Christ's return. As one source insightfully notes:

If Jesus did not endorse sign-seeking, he certainly did call for another sort of watching. The first word of Jesus' discourse is "watch" (blepete, v. 5 - a word that regularly means "be discerning" in Mark's Gospel, cf. 4:12; 8:18). The last word of the discourse is another word for "watch" (gregoreite, v. 37 - a word that means "be alert and faithful," cf. 14:34, 37–38).  

The overall message of Mark 13 seems to be that since no one knows when the end will come, vigilance is required at every moment. Trials will test faithfulness, but the disciple must serve and if necessary suffer "to the end" (13:13). Sign-seeking and apocalyptic calculation are not endorsed. [ref] (quoted verbatim)

Handed over ... beaten ... stand trial (v.9). Jesus warned that his disciples would be severely mistreated. As one source explains:

On account of the disciples' belief in Jesus, the Jews would brand them as traitors or heretics, pass down the sentence right in their synagogue, and have them flogged. Flogging was the punishment given to Jews who were found guilty of serious offenses. A flogging consisted of thirty-nine lashes across the back with a leather whip. This was based on Deuteronomy 25:1-3, which calls for forty lashes; thirty-nine were given in order to avoid accidentally giving too many. The apostle Paul wrote that he had received such floggings five different times (2 Corinthians 11:24). This punishment could only be given to Jews who would submit to it in order to remain in the Jewish community. [ref]  (quoted verbatim)

The book of Acts recounts how Jesus' prophecy was at least partially fulfilled following the establishment of the Christian Church. The apostles, including Paul, were persecuted, harassed, and forced to endure much hardship for the sake of the Gospel. They also appeared before high-ranking officials - both Jewish and Gentile - with whom they shared the Gospel. For example, we know that "[t]he apostle Paul spoke to the Sanhedrin (Acts 22:30), Governor Felix (Acts 24:10), Governor Festus (Acts 25:1-6), and King Agrippa (Acts 26:1) and had hoped to speak to the emperor himself (Acts 26:32)." [ref]

The most important phrase here is "'because you are my followers'" (v. 9; "'for my sake'" NASB; "'because of me'" HCSB, [ref]) Several points are worth special mention:

• "Whatever they suffer is for him. He sends them, him they represent, him and the royal rule of his kingdom they proclaim." [ref]
• "When anyone persecutes Christ's disciple he is persecuting Christ himself." [ref]  
• "[T]he persecuted one is never separated from Christ's love and from the strength and the comfort he imparts." [ref]
• "This will be an effective testimony indeed, which will be greater than ordinary preaching. For it will compel all these high authorities to investigate judicially the whole course of the gospel and to note all that the gospel contains and all that it does for man." [ref]

Preached to all nations (v. 10). "Jesus talked about the end times and final judgment to emphasize to his followers the urgency of spreading the good news of salvation to everyone. Although they would face persecution, Jesus' followers must never give up in their mission of actively preaching the Good News to all the nations and getting the Word of God to every language group." [ref] Proclaiming the Gospel - that is, "all that pertains to Jesus and his work and rule of grace in his kingdom for the salvation of men" [ref] - remains both the privilege and the responsibility of each new generation of Christians.

Notice, however, that while Jesus said the Gospel would be preached to all nations - and, strictly speaking, Jesus said "this preaching will be carried out before officials of all nations" [ref] - he did not say that it would be accepted by them. "[P]reaching the gospel worldwide does not require or guarantee its worldwide acceptance before or at the end of the Age." [ref] As one source notes: "Jesus seems to be saying here, 'Instead of looking for signs of the end, get busy and spread the 'good news'! All nations must hear before the End comes.'" [ref] Thus we conclude that rather than simply a period of suffering and persecution, the time between Jesus' first and second comings is also a time of grace and evangelism on a global scale. [ref]

We might also wish to note the apostle Paul's repeated assertion, made prior to the destruction of Jerusalem, that "the gospel ha[d] spread all over the world" (see Colossians 1:6, 23) - "[a] legitimate hyperbole, for the gospel was spreading all over the Roman Empire. Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine."  [ref] What's more, this same type of "world-wide" language is found throughout the Scriptures: Genesis 41:57; 1 Kings 10:24; Romans 1:8; Acts 2:5. [ref]

Brother ... father ... children ... everyone (v. 12, 13). It was generally believed that "spiritual decline" and "social breakdown" - including "a period of steep moral decline and religious apostasy" - would precede God's "redemption and restoration." [ref] Jesus' warning closely parallels that of the prophets Micah (Micah 7:6) and Isaiah (Isaiah 19:2). [ref] He warned that opposition will come from two different sources: "official channels and ... close personal relationships." [ref] Hence we can be certain that "[c]onfessing Jesus will create division even within the family circle." [ref] "Everyone" indicates equal-opportunity persecution: believers will be hated by all kinds of people [ref] "regardless of rank, station, race, nationality, sex, or age. Because the world hates Christ it also hates his representatives." [ref]

Because you are my followers (v. 13). Jesus said his followers would "'be hated by all because of My name'" (v. 13, NASB). As one source notes: "The reason for it is the onoma [= name] of Christ, which here, too, signifies more than merely the personal names 'Jesus,' 'Christ,' etc.; it includes all by which he is known. Hence in phrases such as this 'name' is equivalent to 'revelation.' Men will in dislike and opposition turn against everything that reveals Christ and makes him known. The implication in 'name' is that the apostles and those who succeed them will always proclaim this 'name' or revelation and will thus arouse the hatred. In the Acts the persecutors avoid even pronouncing the name Jesus wherever possible." [ref]

Endures ... saved (v. 13). Jesus was not endorsing salvation by works. Rather, "[h]e was simply arguing that genuine faith evidences itself in persistence through even the worst of trials." [ref] As one source explains: "This 'saved' one will experience God's salvation in its final form - glorification. Perseverance is a result and outward sign, not the basis, of spiritual genuineness. A person genuinely saved by grace through faith  endures to the end and will experience the consummation of his salvation." [ref] A victorious ending awaits both the individual believer and the Church: for the believer "this period of persecution will last until death delivers him from this earthly scene. For the church in general it will last until Christ's return in glory." [ref]

The day is coming (v. 14). "Mark 13:14-23 offers many parallels to the events immediately leading up to and involved in the Jewish revolt in [A.D.] 66-74. ... It is probable that most readers of Mark would see the events of the 60s and 70s in these verses." [ref] In keeping with the usual pattern of biblical prophecy, we should see the events surrounding A.D. 70 as a partial fulfillment, or foreshadowing, of what will take place at a later time - that is, during the Great Tribulation. Put differently, the connection between the two time periods is more theological than chronological. [ref] [ref] One commentator compares the destruction of Jerusalem with the Flood of Noah's day and the destruction of Sodom and Gomorrah as "a type of the end of the world." [ref] As has often been noted: "The 'prophet' - whether Isaiah, Joel, Micah, Malachi … Jesus Christ - views the future as a traveler beholds a distant mountain range. He sees one peak rising right behind another. And from where he stands, he describes the future exactly as he sees it. Yet, the closer one gets to the first peak, the greater the distance is seen to be between peak No. 1 and peak No. 2." [ref] [ref]

The sacrilegious object that causes desecration (v. 14). "'ABOMINATION OF DESOLATION'" (NASB). This phrase "designate[s] a detestable object of pagan idolatry so loathsome to God that he would enact desolating judgment." [ref] In particular, Jesus was referring to "the presence of an idolatrous person or object so detestable that it [would cause] the temple to be abandoned and left desolate." [ref]

This appears to be an allusion to Daniel 9:27 (see also 11:31; 12:11). It is possible to understand Daniel's prophecy as having three fulfillments:

1. It was fulfilled "in the actions of Antiochus IV (or a representative of his) in 167 B.C." [ref] The Jewish historian Josephus reports that "the abomination of Antiochus was a pagan altar, on which swine were sacrificed," [ref] and it was "[t]his act [which] incited the Maccabean wars." [ref]  

2. Another fulfillment came with "the occupation and appalling profaning of the temple in A.D. 67-68 by Jewish Zealots, who also installed a usurper, Phanni, as high priest. Jewish Christians fled to Pella, a town located in the Transjordanian mountains." [ref]  

3. The final fulfillment will involve the Antichrist - "a power who [will] be the vary incarnation of evil and who [will] gather up into himself everything that [is] against God" [ref] during "the period of the great tribulation at the end of the age" [ref] (see 2 Thessalonians 2:3-4). "In the end times, the Antichrist will commit the ultimate sacrilege by setting up an image of himself in the temple and ordering everyone to worship it (2 Thessalonians 2:4; Revelation 13:14-15)." [ref] As one source explains in some detail:

This person is the end-time Anti-christ (Daniel 7:23-26; 9:25-27; 2 Thessalonians 2:3-4, 8-9; Revelation 13:1-10, 14-15). He will make a covenant with the Jewish people at the beginning of the seven-year period preceding Christ's second coming (Daniel 9:27). The temple will be rebuilt and worship reestablished (Revelation 11:1). In the middle of this period (after 3 1/2 years) the Antichrist will break his covenant, stop temple sacrifices, desecrate the temple (cf. Daniel 9:27), and proclaim himself to be God (Matthew 24:15; 2 Thessalonians 2:3-4; Revelation 11:2). This launches the terrible end-time events of the Great Tribulation (Revelation 6:1-17; 8-9; 16:1-21). Those who refuse to be identified with the Antichrist will suffer severe persecution and be forced to flee for refuge (Revelation 12:6, 13-17). Many - both Jews and Gentiles - will be saved during this period (Revelation 7:1-17) but many will also be martyred (Revelation 6:9-11). [ref] (quoted verbatim)

Roof ... field ... pregnant ... nursing (vv. 15-17). Jesus said that when the temple is desecrated "'those in Judea must flee to the hills'" (Mark 13:14). It may or may not be coincidental that Jesus' words reflect the three most common stations in life:

• Retiree. "'A person out on the deck of a roof must not go down into the house to pack'" (Mark 13:15).
• Worker. "'A person out in the field must not return even to get a coat'" (Mark 13:16).
• Domestic care-giver. "'How terrible it will be for pregnant women and for nursing mothers in those days'" (Mark 13:17).

Greater anguish ... Never be so great again (v. 19). "At no time in the past, present, or future has there been or will there be such a severe tribulation as this." [ref] As one source notes: "While the events of A.D. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation." [ref] The same point applies to Jesus' words in v. 20: "'In fact, unless the Lord shortens that time of calamity, not a single person will survive. But for the sake of his chosen ones he has shortened those days.'" [ref] Jesus' language in this verse "suggests God's direct intervention in judgment, an unmistakable characteristic of the end-time Tribulation (cf. Revelation 16:1)." [ref]

"[T]his tribulation ... immediately precedes the close of the world's history and surpasses any other distress in its intensity." [ref] As one source explains, the Great Tribulation will be set apart from all preceding calamities by both its scope and its severity:

[I]t will be worldwide, not localized, as stated in the promise of deliverance (Revelation 3:10) and as described in detail in the judgments of the Revelation. The intense local persecutions and calamities of this present day cannot be the beginning of the Tribulation, for that time will affect the entire world.

Then too the Tribulation will be unique because of the way men act. ... When the Great Tribulation comes, men will act as if they think the world is coming to an end. For years some men have been talking as if they thought the end were near, but at the beginning of the Tribulation, they will realize that the end is actually at hand. Scientists, politicians, and even church leaders warn today that the end of human history could be upon us, and even use the term "Armageddon," but people are not behaving as if they believe it. Real estate is being bought and sold, savings are being accumulated, and plans are continually being made for the future. But when the Tribulation comes, people will hide in bomb shelters and will actually seek death rather than try to preserve life. The future, in those days, will hold no attraction. [ref] [10] (quoted verbatim)

We do well to remind ourselves that all this does not mean that God has lost control or that he no longer cares. As one source puts it: "When the time of suffering comes, the important point for the disciples and all believers to remember is that God is in control. Persecution will occur, but God knows about it and controls how long it will take place. He will not forget his people." [ref]

False messiahs and false prophets (v. 22). "This time Jesus warns of false prophets, as well as false messiahs. These false prophets may come on their own, or they may accompany various false messiahs." [ref] Their aim will be to deceive and mislead true Christians through the use of counterfeit miracles "that would seem to validate their claims." [ref] Here and throughout his apocalyptic message, Jesus lovingly prepares his disciples in advance of the severe difficulties awaiting them. "When fiery trial arrives they must never be able to say, 'How strange and unexpected! Why did not the Lord prepare us for this? Why did he not warn us?' Having been forewarned, the disciples will not be unduly disturbed when the prediction attains preliminary fulfilment. In fact, their faith in Jesus will then be strengthened." [ref]  

A "sign" can be defined as: "An unusual phenomenon interpreted as of supernatural origin and designed to provide instruction, give warning, or encourage faith. In this sense it is a rough synonym of miracle." [ref] Signs and wonders have been associated with God and his people in both the OT and the NT, beginning with the miraculous deliverance of Israel from Egypt, all the way through the establishment of the Christian Church (Exodus 7:3; Deuteronomy 4:34; 6:22; 7:19; 26:8; 29:3; 34:11; Nehemiah 9:10; Psalms 135:9; Isaiah 8:18; Jeremiah 32:20, 21; Daniel 4:2, 3; 6:27; John 4:48; ACTS 2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12; Romans 15:19; 2 Corinthians 12:12; Hebrews 2:4). "The Exodus was clearly the great redemptive act of God in the OT, when He did His powerful signs and wonders to save His people out of Egyptian bondage. This theme is especially developed in Deuteronomy ... [T]he coming of Jesus places a whole new perspective on [the meaning of signs and wonders]. The phrase now refers, not to God's activity in the days of Moses, but to His even greater redemptive work in Christ and to the proclamation of this redemption by His apostles." [ref]

That said, the Bible also consistently warns against false/counterfeit signs and wonders. As one source explains:

Signs may also be performed by people not sent from God (cf. Exodus 7–8). Thus, from very early in their history as the people of God the Israelites were warned to test the signs and wonders of a prophet against his teaching (Deuteronomy 13:1–5). The NT continues this emphasis. Jesus warned that "false Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect" (Matthew 24:24; cf. Mark 13:22). This will occur especially at the end of the age and the consummation of the Kingdom (2 Thessalonians 2:9f; Revelation 13:13f; 16:14; 19:20). The emphasis throughout Scripture is that both the message and the signs must be from God (cf. Acts 4:29f for a positive example of this point). Signs substantiate an authentic word from God, but many false prophets try to validate false messages with signs. Both Testaments teach that the people of God must be discerning in this matter. [ref] (quoted verbatim)

HEAR (heart)
Tex was Deceived

Popular Bible teacher and author Charles Swindoll tells of a cruel joke he played on a co-worker.

At the time, Chuck was living in Huston, Texas and working as a machinist apprentice. He worked just behind a fella named Tex who had the nasty habit of chewing tobacco, and he kept his opened tobacco pouch in his back pocket.

One night a small cricket happened along. It was the same color as Tex's tobacco, and so Chuck grabbed the cricket, pulled its head off, and dropped it in Tex's tobacco pouch.

Sure enough, in just a little while Tex reached around and took a big wad of tobacco from his pouch. Without ever looking at it, he shoved it into his mouth. As Chuck tells it: "He spit wings and body parts throughout the evening. It was a delight to watch him. I don't think Tex ever knew that he chewed up a cricket - which proves, if you chew tobacco, you don't know what you've got in your mouth." [ref] (paraphrased)

Tex was deceived. He took for granted that the contents of his tobacco pouch had not changed, and so he never stopped to inspect what he was putting into his mouth. The world is filled with philosophies and belief systems that lead to deception and destruction. As we wait for the return of our Savior, we are called to chew on God's Word, the Bible, day and night. And while we certainly should not be afraid to use the thoughts and reflections of others in helping us to understand the Bible, we should also and always be alert to the possibility of any teaching that seeks to corrupt the pure truth of God's Word.

DO (hands)
False teachers are heretics, their false teaching is heresy, and we must be on constant guard against both. Along those lines, one Bible commentator helpfully identifies five precursors to heresy: [ref]

1. Self-serving doctrine. "It arises from constructing doctrine to suit oneself."
2. Lack of balance. "Heresy arises from overstressing one part of the truth."
3. People-pleasing. "Heresy arises from trying to produce a religion which will suit people, one which will be popular and attractive."
4. Lone-ranger mentality. "Heresy arises from divorcing oneself from the Christian fellowship. When a man thinks alone he runs a grave danger of thinking astray."
5. Intellectualizing the Bible. "Heresy arises from the attempt to be completely intelligible. ... Even at our most intellectual we must remember that there is a place for the ultimate mystery before which we can only worship, wonder and adore."

SEE (head)
Jesus says that there will be an unprecedented series of cosmic catastrophes, followed by his return and the gathering together of his chosen ones. He uses a budding fig tree as an illustration. Jesus says "this generation" will witness these events. And he assures the disciples that his words are more permanent than heaven and earth. 

After the anguish of those days (v. 24). "' ... after that tribulation ... '" (NASB). This phrase "refers to the events described in vv. 4-23, the tribulation that began with the 'abomination of desolation.'" [ref] "Tribulation" (Greek thlipsis: "trouble involving direct suffering - 'trouble and suffering, suffering, persecution'" [ref]) is often associated with OT prophecy, and is an apt term for describing "the terrifying future scenario Jesus envisions." [ref]

Sun ... moon ... stars (vv. 24-25). Here we have "[a]n allusion to Isaiah 13:10; 34:4 (Septuagint (LXX)); Joel 2:10." [ref] [ref] Jesus said that at the time of his second coming the fabric of the universe will be torn. The sun, moon, and stars will all be dramatically affected. What did he mean? It is very possible that his words should be taken literally, in which case Christ's return will be heralded by a sort of "universal fireworks." [ref] [ref] This goes along with the theme of the fall and recreation of nature. [ref] Of course it is also possible to take Jesus' description figuratively. "The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm." [ref] As one source notes: "One should not forget that prophetic imagery was not always meant to be taken literally, especially apocalyptic symbols. Peter in Acts 2:15-21 applies the prophecy of Joel about the sun and moon to the events on the day of Pentecost." [ref] [108] And since "the greatest earthly powers" are symbolized "in the OT by sun, moon and stars," [ref] [75] the toppling of all earthly governments may well be in view. [ref] Probably Jesus intended a combination of the literal and the figurative/symbolic.

Son of Man coming ... gather his chosen ones (vv. 26, 27). Jesus said that everyone will witness his arrival in his "royal chariot," so to speak [ref] (= "on the clouds," a reference to Daniel 7:13), which will be followed immediately by the gathering of his "chosen ones." As one source explains: "This is Jesus' personal, visible, bodily return to the earth as the glorified Son of Man (cf. Acts 1:11; Revelation 19:11-16). ... His triumphant return will bring an end to the veiled nature of God's kingdom in its present form." [ref] As one commentator has noted: "The manifestation of the angels and the gathering of the people will gloriously mark the end of Jesus' keeping secret his divine power and authority. Jesus' second coming marks the core of the Christian hope. When he comes, the whole world will know that Jesus is Lord, and Christians' hope and faith will be vindicated." [ref]

Jesus' words regarding the gathering of his chosen ones call to mind the OT promise regarding the gathering of Israel's exiles at the restoration of Israel (see Zechariah 2:6-13). As one source explains:

The Old Testament often mentioned God's regathering of dispersed Israelites from the remotest parts of the earth to national and spiritual unity in Palestine (Daniel 30:3-6; Isaiah 11:12; Jeremiah 31:7-9; Ezekiel 11:16-17; 20:33-35, 41). At the time of the Second Advent Israelites will be regathered around the triumphant Son of Man, judged, restored as a nation, and redeemed (Isaiah 59:20-21; Ezekiel 20:33-44; Zechariah 13:8-9; Romans 11:25-27). Also all the Gentiles will be gathered before Him (Joel 3:2) and like a shepherd He will separate "the sheep" (the elect) from "the goats" (Matthew 25:31-46). These redeemed Jews and Gentiles will enter the millennial kingdom, living on the earth in natural bodies (Isaiah 2:2-4; Daniel 7:13-14; Micah 4:1-5; Zechariah 14:8-11, 16-21). [ref] (quoted verbatim)

His angels (v. 27). Again we note that Jesus' sending out the angels is something that in the OT only God can do. [ref] One source summarizes  the angels' role in the final judgment:

They function as a kind of heavenly police force, arresting offenders, presenting evidence and executing punishment. In Jesus' teaching the end of the age will see angels separating the righteous from the wicked (Matthew 13:36-42). Angels will be dispatched to gather God's people from all over the earth (Matthew 24:31; Mark 13:27), and they will be with the Son of man when he sits in judgment (Matthew 25:31). They will also assist in inflicting punishment on evildoers (Matthew 13:41-42, 49-50). When Jesus taught that those who acknowledged him and his teaching would ultimately be acknowledged before God's angels at his coming, the angels were being cast in the role of hearing evidence in the heavenly courtroom. Those ashamed of him will be denied before the heavenly court (Mark 8:38; Luke 9:26; 12:8-9). [ref] (quoted verbatim)

This generation (v. 30). What did Jesus mean when he said that "'this generation will not pass from the scene before all these things take place'"? One source explains:

Various views exist for what generation means. (1) Some take it as meaning 'race' and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term genea can have this meaning. Two other options are possible. (2) Generation might mean "this type of generation" and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to "the generation that sees the signs of the end" (Mark 13:26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession. [ref] (quoted verbatim)

The third view is very common and, in keeping with prophecy's dual fulfillment, it should be applied to both those (Jews) alive during the events of A.D. 70 and those (Jews) "living at the time of the Great Tribulation who will see the end-time events." [ref]

My words will never disappear (v. 31). Once again Jesus applies to himself a truth the OT reserves exclusively for God (Isaiah 40:8; compare Psalms 102:25-27; Isaiah 51:6, 55:11). [ref] Jesus' words regarding the disappearance of heaven and earth "does not mean total annihilation but glorious renewal." [ref] In essence Jesus claimed that his words "will never undergo even the slightest change in meaning or in form - the modernistic speaking of 'outworn categories of thought' or 'thought forms' to the contrary notwithstanding." [ref]  

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THE RAPTURE
"Rapture" refers to "the church being united with Christ at his second coming (from Lat. rapio, 'caught up')." [ref] Here we note the three main views regarding the Rapture in relation to the events described by Jesus as marking the end of the age (the Tribulation/Great Tribulation):

1. Pretribulation. Pretribulationists believe that the Church will be raptured/removed prior to the beginning of the Tribulation.
2. Midtribulation. Midtribulationists believe the Church will be raptured/removed halfway through the Tribulation.
3. Posttribulation. Posttribulationists believe the Church will be raptured/removed after the Tribulation. [ref] (paraphrased)

One source explains the connection between the chosen ones of Mark 13:27 and the pre- and posttribulational views of the Rapture:

Identifying "the elect" in this context as Gentiles and Jews who come to believe in Jesus as the Messiah during the final Tribulation period (cf. Revelation 7:3-4, 9-10) is compatible with a pretribulational view of the Rapture of the church, the body of Christ (cf. 1 Corinthians 15:51-53; 1 Thessalonians 4:13-18). Since the church will be spared from God's final judgment on the earth (cf. 1 Thessalonians 1:10; 5:9-11; Revelation 3:9-10), the church will not go through the Tribulation. This preserves the imminence of the Rapture for present-day believers and gives added emphasis to Jesus' exhortation, "Watch!" (cf. Mark 13:35-37). But since Jesus' disciples had no clear understanding of the coming church (cf. Matthew 16:18; Acts 1:4-8), He did not mention this initial phase of God's end-time program separately.

Some interpreters, however, hold to a posttribulational view of the Rapture. They identify "the elect" here as the redeemed of all ages - past, present, and future. This requires the resurrection of all the righteous dead at the end of the Tribulation and together with all living believers they will be caught up (raptured) to meet the returning Son of Man who descends to the earth at that time. Thus the church, the body of Christ, remains on earth during the Tribulation period, is supernaturally protected as an entity through it, is raptured at the end of it, and immediately returns to the earth to participate in the Millennium. [ref] (quoted verbatim)

Regardless of which view one adopts, the emphasis "is on disclosure and triumph. Whereas the Son of Man has been hidden or at least veiled in his first coming, now he will be revealed." [ref] (For more info, click here and scroll down to "Covenant Theology, Dispensationalism, and the Millennium.")

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HEAR (heart)
The Longed For Leader

God's promise of a future kingdom where Christ rules in great power and glory gives us reason for hope. Today, leaders are shortsighted, prone to bend principle for political gain, and sometimes corrupt. Yet we ask them to be for us what only Christ can be. When Christ returns to rule, his leadership will be just, strong, and wise. He will bring the world for which we have hoped and longed, led by the leader we needed and for whom we have waited.

When injustice ruins your plans today, spoils your program, or angers your soul, take hope. God calls us to work and live for the next administration, led by the one whose program brings justice and love. [ref] (quoted verbatim)

DO (hands)
??? What is the difference between hoping (and working) for positive change and putting one's ultimate hope in a human leader?

SEE (head)
Jesus says that only the Father knows the appointed hour of his return. Since the disciples have no way of knowing, they are to "stay alert and keep watch." Jesus illustrates his future return by comparing it to a wealthy homeowner who leaves for an extended journey. Having given specific instructions to his servants, he tells the gatekeeper "to watch for his return." Jesus drives the point home by telling the disciples to "keep a sharp lookout!" He can return at any hour of the night or day, and woe to them if they are found sleeping on duty. Jesus concludes his sermon with yet another stern call for watchfulness.

No one knows the day or hour (v. 32). One commentator provides an excellent summary of this entire section (Mark 13:32-37): "Probably because Jesus knew that the question about when he would return would be asked most often, he saved his answer to the disciples' question, 'When will all this happen?' for last. His answer was blunt: 'No one knows; not even me.' He then pointed out that the mark of a disciple was not having inside information, but serving Christ faithfully. Spiritual vigilance, 'not sleeping,' becomes the essential theme of the entire chapter. Jesus' servants must be so busy that they have no time to speculate about his schedule." [ref]

Several points are worth noting:

• Neither scientists nor psychics. "The emphasis of this verse is not on Jesus' lack of knowledge, but rather on the fact that no one knows. It is God the Father's secret to be revealed when he wills. No one can predict by Scripture or science the exact day of Jesus' return. Jesus was teaching that preparation, not calculation, was needed." [ref] We might also wish to note how Jesus' claim that he did not know the day or hour actually affirms both his humanity and his deity. "In His Incarnation Jesus voluntarily accepted human limitations, including this one (cf. Acts 1:7), in submission to the Father's will (cf. John 4:34). On the other hand Jesus' use of 'the Son' title (only here in Mark) instead of the usual 'Son of Man' revealed His own awareness of His deity and sonship. Nevertheless He exercised His divine attributes only at the Father's bidding (cf. John 8:28-29)." [ref]

• Trust in God ... and keep the powder dry. Here Jesus offers us a tremendous example to follow. Rather than being troubled by a lack of knowledge regarding the precise day and hour of his return, Jesus was content to submit to and trust in God. We need to do the same, even as we remain alert and on guard (Mark 13:33). "Constant praying is to be combined with this alertness. The contents of these prayers will naturally be appeals to God to keep the disciples true in faith and ready for Christ's coming. ... The uncertainty of the time of the Lord's coming is to keep us wide awake, to call on God, and thus to be ever ready." [ref] In that respect, "[a] map of the future would be a hindrance, not a help, to faith." [ref]

• No slacking off. Becoming involved with and even blending into the world has been a constant temptation for every generation of Christians. Just imagine how much worse it would be if we did know the exact day and hour of his return. Our natural (= sinful) tendency would be "to enjoy the pleasures of sin for a season" (Hebrews 11:25, KJV). And while that might not cost us our salvation, it most certainly would diminish our eternal reward. Moreover, who would be left to call people out of the world and into God's kingdom? As one source pointedly reminds us: "Heaven is not our only goal; we have work to do here. And we must keep on doing it until death or until the return of our Savior." [ref]  

• No close-out bargains. "Jesus explained that believers must be on guard and alert, ready for his return to happen at any moment. Christ's second coming will be swift and sudden. There will be no opportunity for last-minute repentance or bargaining. The choice that people have already made will determine their eternal destiny." [ref]  

A man going on a long trip (v. 34). This parable teaches the need for "constant vigilance" and the "faithful fulfillment of assigned tasks" [ref]   With this illustration, Jesus attempts to turn his disciples' fears into a fearless work ethic. The real issue is not why the master left or when he will be back; the real issue is whether or not his servants will trust him and be found faithful when he does return. [ref]

Instructions (v. 34). In Jesus' illustration, the homeowner actually gives his slaves the authority to act on his behalf: "It is like a man, away on a journey, who upon leaving his house and putting his slaves in charge (lit. giving the authority to) ... " (Mark 13:34, NASB, margin). [ref] The word Jesus uses here is exousia, which refers to legitimate power or authority. Thus the homeowner's servants become his legal representatives, acting in their master's name, with his power and authority. As Christ's followers, we are given and expected to use his power and authority. For what purpose? So that we can relax and take it easy? By no means. Christians represent Christ and are to diligently, faithfully work to advance his kingdom. We are to be alert, and "[t]he alertness Jesus has in mind is not only eager and prayerful, it is also intelligent, continuous, and last but not least, active." [ref] As one source puts it: "The slaves [in Jesus' parable of watchfulness] understand that they are in charge of themselves, had their own work to do, and would not want the master to return suddenly and find them being lazy. Each of us has enough assigned work to do that we shouldn't be neutralized or paralyzed by fear or doubt. We do not need to worry about how other servants compare to us; instead, we should devote ourselves to doing what God has given us to do." [ref]  

Watch (v. 34). Jesus specifically mentions "the gatekeeper" ("doorkeeper" NASB),  who is told to "watch" for his master's return. The gatekeeper's  "role was a prominent one, because he held the master's keys, kept out unwanted visitors and checked other slaves leaving the premises." [ref]

The owner "commanded the doorkeeper to stay on the alert" (NASB). As one source notes: "To be (constantly) on the alert or watchful - a Greek word from which the proper name Gregory (the watchful or vigilant one) is derived - means to live a sanctified life, in the consciousness of the coming judgment day. Spiritual and moral circumspection and forethought are required; preparedness is necessary. The watchful person has his loins girded and his lamps burning (Luke 12:35). It is in that condition that he looks forward to the coming of the Bridegroom. ... " [ref]

In his application of the parable, Jesus makes clear that watchfulness is its main theme:

• 35 You, too, must keep watch! For you don't know when the master of the household will return - in the evening, at midnight, before dawn, or at daybreak. 36 Don't let him find you sleeping when he arrives without warning. 37 I say to you what I say to everyone: Watch for him! (NLT)

• 35 Therefore, be on the alert - for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows, or in the morning - 36 in case he should come suddenly and find you asleep. 37 What I say to you I say to all, "Be on the alert!" (NASB)

• 35 So, stay at your post, watching. You have no idea when the homeowner is returning, whether evening, midnight, cockcrow, or morning. 36 You don't want him showing up unannounced, with you asleep on the job. 37 I say it to you, and I'm saying it to all: Stay at your post. Keep watch. (The Message)

Evening ... midnight ... dawn ... daybreak (v. 35). Jesus' language "corresponds to the Roman system of reckoning time." [ref] ("Jews had only three watches of the night." [ref]) There were four "watches," consisting of three-hour shifts beginning at 6 P.M. and ending the following morning at 6 A.M. [ref] [ref] (The names - "'evening ...  midnight ... when the rooster crows ... morning'" [NASB] - "were derived from their termination point." [ref]) Notice how "Jesus purposely places the arrival at some time during a night in order to illustrate that the Son of man will come at an hour when we think not." [ref]  

Sleeping (v. 36). Jesus warned against being found sleeping when the master returns, with sleep "indicat[ing] moral and spiritual laxity." [ref] [ref]  The "nighttime [is] when a careless doorkeeper would be inclined to sleep." [ref] And of course to be found in such a state would be a dereliction of duty, if not an indication of blatant disloyalty. [ref] Jesus' point was/is "that none of his followers would want to be found spiritually lax, but instead conscientiously going about the work given by God for them to do." [ref]

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MARK 13

Apocalyptic Literature?
One source offers a very helpful perspective on Mark 13:

Is Mark 13 an "apocalyptic discourse""? It is in the sense that it clearly reflects a view of history/eschatology in which a present age of crisis and persecution will give way to a future age in which God exercises judgment on his enemies and vindicates and rewards his elect. Moreover, it contains eschatological predictions and warns the elect of impending deceptions and disasters. One of the typical patterns of apocalyptic literature is reflected in the structure of the chapter - the beginning of woes (v. 8b), a time of great tribulation (v. 19) and a cosmic upheaval in which God intervenes (vv. 24–27).

But in other ways Mark 13 is very unlike "apocalyptic literature." Its concern is not with timetables and calculations. It reports no other-worldly journeys. It contains no visions of the abode of the dead, the divine courtroom or the heavenly throne room. In contrast with typical apocalypses, it insists that the timing of the end is unknown to the angels, indeed even to the revealer of the discourse (13:32). The discipleship teaching of Mark 13 (reflected in the numerous imperatives, e.g., vv. 5, 9, 11, 23, 33) and its apparent anti-sign-seeking message, set it apart from typical apocalypses. It is Jesus' farewell discourse offering hope and calling for faithfulness. It has the same function today for Christians who know that the end did not come with the crisis of A.D. 70 but who look forward to the fulfillment of the promise of 13:26–27. [ref] (quoted verbatim)

Right Living While Waiting

The entire thirteenth chapter of Mark tells us how to live while we wait for Christ's return:

• We are not to be misled by confusing claims or speculative interpretations of what will happen (13:5-6).
• We should not be afraid to tell people about Christ, despite what they might say or do to us (13:9-11).
• We must stand firm by faith and not be surprised by persecution (13:13).
• We must be morally alert, obedient to the commands for living found in God's Word.

This chapter was not given to promote discussions on prophetic timetables, but to stimulate right living for God in a world where he is largely ignored. Jesus' purpose was to warn us to be prepared. Will you be ready? The only safe choice is to obey him today. [ref] [60] (quoted verbatim)

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HEAR (heart)
Dynamite Fishing

There was a game warden named Jake who had an amazing neighbor named Sam. Sam was a fisherman, and whenever he went fishing in a particular lake he returned home with a long string of fish. This was in spite of the fact that that particular lake was notoriously stingy when it came to giving up its fish.

One day Jake's curiosity got the best of him and he asked Sam if he could go fishing with him. "Sure," said Sam, and off they went.

They had made it out to the middle of the lake when all of a sudden Sam reached in his tackle box, pulled out a stick of dynamite, lit it, and tossed it overboard. In just a few seconds the area around his boat was littered with fish floating on the water's surface. Sam took out his net and began scooping them up.

Jake was understandably outraged. "I'm going to throw the book at you! You are going to jail! What you are doing is horrible!"

That's when Sam once again reached into his tackle box, pulled out a stick of dynamite, and lit it. This time, however, he tossed it right into Jake's lap!

"Well," said Sam. "Are you going to just sit there, or are you going to go fishing?" [ref] (paraphrased)

Our English word "dynamite" comes from the Greek dunamis, [ref] meaning "strength, power, ability." [ref] Jesus said that he would return " ... with great power (dunamis) and glory" (Mark 13:26, NASB). The apostle Paul told Timothy that "God has not given us a spirit of timidity, but of power (dunamis) and love and discipline" (2 Timothy 1:7, NASB). And the apostle Peter declared that Jesus' "divine power (dunamis) has granted to us everything pertaining to life and godliness" (2 Peter 1:3, NASB). While we await the return of our Savior, we are called to be alert, watchful, and diligent. With the strength, power, and authority of Jesus, we are called to minister to one another and to fish for people using the dynamite power of the Gospel.

DO (hands)

"Months of planning go into a wedding, the birth of a baby, a career change, a speaking engagement, the purchase of a home. Do you place the same importance on preparing for Christ's return, the most important event in your life? Its results will last for eternity. You dare not postpone your preparations because you do not know when his return will occur. The way to prepare is to study God's Word and live by its instructions each day; remain morally alert and avoid the spiritual lethargy Paul warned about in 1 Thessalonians 5:6; and refuse to be distracted from doing the work or fulfilling the role that God has assigned to you." [ref] (quoted verbatim)

??? What are some of the things that threaten to distract you "from doing the work or fulfilling the role that God has assigned to you"? Letting "sports consume a Sunday"? Allowing a frenzied schedule to push aside prayer? Replacing the Bible with books and magazines? [ref]