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This series of short lessons attempts to detail Jesus’ Roadmap for the Future. It starts with the last lessons Jesus gave the disciples on the Mount of Olives, and ends with teachings from the Apostle Paul about the Rapture.

As an introduction, the Olivet Discourse was aimed at the consequences of Israel’s rejection of Jesus as Messiah, and anticipated the destruction of the nation (70 A.D.) and the final Tribulation period. Remember that the Church Age is an intercalation—meaning an insertion, like a parenthesis, into the Age of Israel. This means that with the Rapture of the Church, the Tribulation picks up where 70 A.D. leaves off. This is why the Church Age is called a “mystery” (Rom. 11:25; 16:25; Eph. 3:1–13; Col. 1:26–27), which is a graduate course to “the principalities and powers in the heavenly places” (Eph. 3:10).
The Olivet Discourse reveals the consequences of Israel’s rejection of her Messiah (compare Matt. 23:37–39 and Rom. 9:1–5; 10:1–4; 11:25). These consequences are defined by Paul as “wrath … to the uttermost” (1 Thess. 2:15–16).
The outline is actually given by Jesus Himself, by using certain key words as markers of the divisions. Perhaps the most obvious of these words is “Then,” a time-word indicating a sequence of events. We find this in Matt. 24:1, 9, 11, 16, 21, 23, 29, 40; 25:1, 7, 16, 24, 34, 37, 41, 44, 45. With the exception of its use in Matt. 24:1, where it connects Jesus’ departure from the Temple with the following discourse, in all the subsequent times, it is used specifically to refer to the Tribulation period followed by His Second Coming. It is worth quoting Mark, here, for the statement he includes:
“For in those days there will be tribulation, such as has not been since the beginning of the creation which God created until this time, nor ever shall be.” Mark 13:19
In Matthew 24, Jesus gives us an outline, speaking of “tribulation” (Matt. 24:9), followed by “the abomination of desolation” (Matt. 24:15, see Dan. 11:31; 12:11), which is then followed by “great tribulation” (Matt. 24:21) and, finally, “after the tribulation of those days” (Matt. 24:29) by the return of Christ to Earth (Matt. 24:30–31). Although both Mark 13 and Luke 21 include portions of this message, only Matthew gives us such a clear picture of the chain of events.

Gene Cunningham - May 23, 2000

Living Sacrifice 32

In Rev 2:1-5, seven lamp-stands means seven pastors and the congregations (Rev 1:20). Jesus walks among the churches; He knows every motive (Rev 2:2). Ephesus had Christian service going on; they persevered and would not put up with hypocrisy; they were faithful in their witness (Rev 2:3). But, they left their first love (Rev 2:4, 1Th 1:9-10). Believers in this generation have no excuse; their plans are made therefore don't want Jesus to return. He wants us to live expectantly. In Rev 2:5 (1) when we want to restore lost love, we must remember what we had before; (2) We have to repent - change your mind, action (e.g. the prodigal). (3) We have to renew; prodigal was better off after he returned. "He renews your youth as an eagle" (Psa 103:5). We can only experience the promises partially on Earth, but they are a foretaste (2Pe 1:3-4). The return of Christ is when we experience the fullest extent of the promises; when Christ returns He'll remove limitations. To those who loved his appearing -- the first love -- is given the crown of righteousness (2Ti 4:7-8) -- Paul express (1) courage for the battle (2Ti 2:4); (2) endurance (Heb 12:1-2) -- Christ is the finisher or "Fulfiller" of our faith. Righteousness is full relationship with Him. Promises are in human terms, but indicate future fulfillment we can't imagine (1Co 2:9); (3) resolve or determination -- Paul kept the faith and spread it out to others(2Ti 2:2). Five crowns depend upon the blessed hope. Five Crowns: (1) Imperishable crown given for spiritual self-discipline (1Co 9:25); (2) Crown of Joy (Phi 4:1, 1Th 2:19) given for faithful witnessing. (3) Crown of Life (Jam 1:12, Rev 2:10) given to those who endure trials and temptation (2Co 4:17-18). (4) Crown of Glory given for faithful ministry (1Pe 5:4). (5) Crown of Righteousness (2Ti 4:8) only Righteousness can be applied to God. In practical terms it means a right standing before God - only those who take advantage of His grace through faith. We make God's word attractive/appealing (Tit 2:10-13); this is only done by looking for the blessed hope -- like Simeon looking for the consolation of Israel (Luk 2:25). "Blessed hope" -- defines the quality -- if you possess it you are blessed. The "living hope" looks to eternity (1Pe 1:3-4). "Purifying hope" is a hope fixed on the promises (1Jo 3:1-3, 1Jo 2:15, Phi 3:20, Col 3:1-3). Jesus first lesson shows attitudes of a believer who has the blessed hope (Mat 5:3-12). Living hope (1Co 7:29-35, 2Co 4:17-18) - present an "other-worldly" lifestyle; this is abundant life, fixed on the eternal. "My soul is like a weaned child" (Psa 103:2) -- we need to be weaned of the world so we can focus on the blessed hope. Purifying hope can be illustrated in multiple scriptures (2Ti 2:19-24). As soon as we lose the blessed hope we fail -- we're sick (2Pe 2:3, Pro 3:12). Focusing on the blessed hope (1) Quickens, gives life to our activity; (2) compensates for sacrifice/service; (3) weans us from the world; (4) incites us to unselfish service to the least. Promise from the Lord "... My reward is with me" (Rev 22:12). We groan waiting for our adoption (Rom 8:1-39) because we don't belong here. Don't trade off eternity for now -- like Esau (Heb 12:1-29) short-sighted (2Pe 3:9). We need to lay our desires before the Lord (Psa 37:4) because He'll give them to us.

Scripture References: Luke 2:25, Psalms 103:2, Revelation 2:5, Titus 2:10-13, Matthew 5:3-12, Revelation 2:4, Psalms 37:4, Revelation 2:10, Colossians 3:1-3, Revelation 2:3, Hebrews 12:1-29, James 1:12, Philippians 3:20, Revelation 2:2, Romans 8:1-39, Philippians 4:1, John 2:15, Revelation 1:20, Revelation 22:12, Hebrews 12:1-2, John 3:1-3, Revelation 2:1-5, Proverbs 3:12, Psalms 103:5

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