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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 - June 9, 2000

Life of Moses #11

Dedication of the firstborn (Exo 13:1-10). First-born received special blessing, and responsibilities (Gen 48:18). The rights of the first-born -- primogeniture (Deu 21:15-17). First-born rights: priesthood (spiritual leadership), rulership, inheritance or double portion. Reuben lost his firstborn status (Gen 49:3). "Consecrate to Me all the firstborn" man and beast are included (Exo 13:2, Rom 8:21-23). Firstborn slain in Egypt a picture of curse of sin; those delivered, a picture of redemption. Sanctification has fellowship in view; firstborn privilege pictures redemption but includes a purpose -- hence the memorial. Israel was to remember the deliverance. Not look back at Egypt as what they "lost". Redemption has an expectation (Exo 13:5); it looks forward to the plan of God (1Co 5:7, 1Co 11:26). Redemption involves a testimony (Exo 13:6-7)-- a declaration of our dependence of God. Holiness means "wholesome", complete, or full -illustrated in the seven days of unleavened bread - really a fast -- denying other opportunities -- the seventh day was a "feast to the Lord". Fellowship is reward in His presence. A life of sanctification and sacrifice is "reasonable" service (Rom 12:1). It's only impossible if done in the body. God struck the first-born because it was "the best" they had. Redemption comes at a price (Exo 13:11-16). The option is death or redemption.

Scripture References: Exodus 13:5, Romans 8:21-23, Exodus 13:2, Genesis 49:3, Exodus 13:11-16, Deuteronomy 21:15-17, Romans 12:1, Genesis 48:18, Exodus 13:6-7, Exodus 13:1-10

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