Flee to the Mountains

In this part of the sermon: Martin explains the 'abomination of desolation' as an appalling sacrilege leading to divine judgment, drawing connections to Daniel's prophecies and Antiochus Epiphanes IV. He…

Martin uses the historical event of Antiochus Epiphanes IV desecrating the temple in 168 B.C. by erecting an altar to Zeus and sacrificing an unclean animal as a fulfillment of Daniel's prophecy of the 'abomination of desolation,' providing a historical precedent for Jesus' words.

As it has appeared previously in Daniel, there is this prophecy of an abomination that makes desolate and that abomination will be, according to this text, set up. Now, most evangelical commentators agree that the prophecy in Daniel had its fulfillment in the attack upon Jerusalem. In 168 B.C., under the leadership of Antiochus Epiphanes IV, who desecrated the temple by doing a horribly abominable act directly over the altar for burnt offering in the temple, he erected an altar to Zeus, the pagan god. And upon that altar, he offered up a swastika.

18:30 - 19:28 Read in full sermon

In this part of the sermon: Jesus emphasizes the urgency of the flight with concrete examples: a man on the housetop not going down to retrieve possessions, and a man in the field not returning for his…

He explains the common Palestinian flat-roofed house, often used for meditation or prayer, to clarify why someone would be 'on the housetop' and the urgency of not going 'down nor enter in' to retrieve items, making the biblical context relatable.

And you say, what in the world is a man doing, perched on his roof? When the abomination of desolation appears, is he up there looking to see it? No. Don't impose the pitched roof of the average New Jersey, Cape Cod, or split level upon the passage.

27:53 - 28:09 Read in full sermon

In this part of the sermon: Jesus emphasizes the urgency of the flight with concrete examples: a man on the housetop not going down to retrieve possessions, and a man in the field not returning for his…

Martin describes the typical Palestinian heavy cloak, used as an outer garment and blanket, to explain why a man in the field might leave it behind and the urgency of not returning for it, emphasizing the value of life over possessions.

The average Palestinian would have a heavy cloak that would be, perhaps the best way to describe it, is like a blanket with a hole cut out where your head could go through and a couple of slits where your arms would go through. And this is what he would use as his outer garment. He would use it as a blanket for warmth and protection. A shepherd would, sleeping out under the open sky, his eyes.

30:02 - 30:25 Read in full sermon

In this part of the sermon: Martin discusses the specific hardships Jesus foresaw, such as the burden of pregnancy and lactation, and the liabilities of winter weather or stormy conditions, demonstrating…

He uses the affectionate term 'waddling stage' for late pregnancy to vividly portray the physical difficulty a heavily pregnant woman would face trying to flee quickly, highlighting Jesus' tender foresight regarding the hardships.

He says that the burden of pregnancy and lactation will be a peculiarly difficult circumstance in conjunction with this flight unto the mountains. Can you picture a woman eight months with child trying to run? We have a standing joke around here in the kind of open-faced and I believe wholesome intimacy that we have in speaking of childbirth and little ones. And many of you mothers know that when you've got into your eighth month, I've jokingly said, well, you've reached the waddling stage.

33:07 - 33:46 Read in full sermon

The point: Understand that the salvation of God's elect is the primary focus of prophecy and the regulating key to history, arming yourselves with sound biblical interpretation.

Martin contrasts how a 'godless historian' would interpret the shortening of military conquest (finding human factors) versus Jesus' explanation that it was 'for the elect's sake,' illustrating that God's elect are the regulating key to history.

Because God is committed to their preservation in the way of truth and of righteousness. And so this passage, I say, beautifully illustrates that the salvation of God's elect is the primary focus of prophecy and it is the regulating key to history. When the godless historian would interpret why it was that the back of what could have been an utterly crushing military blow was broken suddenly and the days of conquest cut short, you see, they would find the answer. In some human factor.

48:10 - 48:51 Read in full sermon

The point: Do not neglect the use of means for personal safety and well-being, including caring for your physical bodies as God's temples, in obedience to the sixth commandment.

He quotes Bishop Ryle's commentary on Mark 13:14-23 to underscore the lawfulness and biblical duty of using means for personal safety and defensive retreat, countering the idea that Christians should passively await divine intervention without practical action.

Beyond doubt we may expect the special help of our Father in heaven in every time of need, but we must expect it in the diligent use of lawful means. To profess to trust God while we idly sit by and do nothing is nothing better than wild enthusiasm and fanaticism, and it brings religion into contempt. Then he goes on to give illustrations. Paul is let down over the wall in a basket, and we find illustrations in the history of the kings where self-preservation in terms of defensive retreat is mandated by God.

53:28 - 54:05 Read in full sermon

The point: Do not neglect the use of means for personal safety and well-being, including caring for your physical bodies as God's temples, in obedience to the sixth commandment.

Martin references Paul being let down over a wall in a basket as a biblical example of defensive retreat and using means for self-preservation, supporting Ryle's point.

Beyond doubt we may expect the special help of our Father in heaven in every time of need, but we must expect it in the diligent use of lawful means. To profess to trust God while we idly sit by and do nothing is nothing better than wild enthusiasm and fanaticism, and it brings religion into contempt. Then he goes on to give illustrations. Paul is let down over the wall in a basket, and we find illustrations in the history of the kings where self-preservation in terms of defensive retreat is mandated by God.

53:28 - 54:05 Read in full sermon

The point: Understand that a time of wrath is coming that will far exceed the destruction of Jerusalem, and without Christ, there is no consolation, comfort, or certain resting place.

He recounts seeing a tombstone in Scotland for a Covenanter martyr with the inscription 'and they chased them up to heaven,' illustrating that the worst an enemy can do to a believer is send them to glory, providing comfort and perspective on martyrdom.

What shall be the sign that these things shall come to pass and the end of the age in thy coming? And the Lord says in essence, whatever faces men as the just retribution for their sins, know this, my people, that you are the apple of my eye. You are under my care and my Father's care and you will be preserved and protected and cared for. And if I allow you to have your life snuffed out as a witness in true Biblical martyrdom in the language that I'll never forget seeing etched on a tombstone there in Scotland at the graveside of one of the Covenanters.

60:22 - 61:02 Read in full sermon

Driving home: That's all a person can do who would take my life as a believer is chase me up to heaven.

Martin shares his personal experience of living through World War II, recalling rationing and the absence of meat, to contrast the 'fool's paradise' of comfort many in the audience have known with the reality of hardship and war, preparing them for the gravity of future judgment.

In a sense, we in the United States and in your generation, you've lived in a fool's paradise. Some of us lived through the Second World War. And though we never saw the carnage with our eyes, personally, we saw it in our newspaper day after day. We knew what it was like to have to go with little black stamps to get a pound of sugar.

61:47 - 62:08 Read in full sermon