This passage occurs in the Revised Common Lectionary, year B (Most recently: Nov 18, 2018)
Summary: If I had to preach this text, I would prefer to preach on vs. 13:9-11, which talks about the Spirit's work in and through the church between the first and second coming of Jesus. But hey, if 1-8 is what you have got, the Greek can still open up some fruitful preaching doors: First, what is the foundation of your life? And second, what is the destiny of life?
Two key insights:
λιθος ("stone", 13.1,2)
The NRSV translates the second half of verse 2 like almost every other translation:
"Not one stone will be left here upon another; all will be thrown down."However, the text literally reads:
"No stone here will be permitted upon a stone, which will never be destroyed."
The NRSV translators take this to mean that every stone of this building will be destroyed. I think it means this, but I also think we can take Jesus a bit more literally at his words: These stones cannot be laid on the eternal rock, who is him.
You might say I am digging here, but consider 12:10 -- Jesus refers to himself as the rejected stone which has become the cornerstone. Jesus builds on this earlier statement and says these stones no longer mean anything in light of him, who is the true and eternal temple.
The basic point, regardless of translation, is that in light of Jesus, the true temple and rock, this temple and rocks are unimportant, finally heretical. I just think we can safely add that Mark allows Jesus to refer to himself, subtly, as an eternal rock. Regardless, it brings us to the real helpful preaching point: What is the foundation in your life? For 1st century Jews, the temple would have been a foundation piece of their life, a center of mystery and meaning. Jesus says, this doesn't really matter, he does. Rather than critique first century Jews, we should ask ourselves: What idols -- even of our building spaces -- have we built for ourselves?
In fact, the disciples do not use an adjectives to describe the stones, although almost all of the translators use the words "large" or even "magnificent." The disciples use the word ποταπαι (13.1), which is a question word meaning: What kind of? or "Where are they from?" In short, they ask Jesus a deeper question -- what kind of temple is this in front of us? It is one made of human hands!
τελος ("end", 13:7)
The NIV translates the second half of verse 7 like almost every other translation
"Such things must happen, but the end is still to come."
The question is, how do we interpret τελος, here translated "end." It can mean "fulfillment", "destiny", "aim", or even "perfection." In fact, the translators use "fulfill" when translating συντελεω in verse 4 (the prefix συν- does not significantly change the meaning of the word here).
A few other notes:
13:2 Jesus twice uses the emphatic "no" construction in Greek "ou mh" ου μη (ie never ain't gonna happen). This strong negative reinforces my previous argument that the old temple will not rest on the new temple, Jesus Christ. This is what Jesus says anyway, but the actual Greek reveals this in a subtle way.
13:1 The word for "building" here is "oikodomeh" οικοδομαι which can mean structure, but also edification or up-buidling. For example, Romans 14:19, "Let us pursue what leads to peace and the UPBUILDING of one another."
13:3 The phrase here in Greek to describe the disciples is "kata idian," translated "privately" (lit: according to their own). κατά ιδιαν This is used throughout the Gospel of Mark; this is the last time anything will be said privately though. It is more comfortable to be the church in private than in public!!