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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 - September 11, 2000

Elijah #4

Elijah was "the Prophet" (Mat 5:12), and destined to be persecuted. The greatest prophet, though was Jesus Christ (Luk 4:16-30). In the life of Elijah we see the importance and power of the word of God, obedience to God's will, the power of faith and the power of prayer. The love of God is obvious in His dealing with Israel, Elijah and the widow (1Ki 17:1-24). Elijah was a gentleman in the way he spoke to the widow (1Ki 17:10-11). In his conduct, Elijah is a gentleman in his conduct -- he doesn't argue or defend himself (1Ki 17:17-18). He is a compassionate and understanding, not judgmental. He is a gentleman with courage. God reveals the character of Elijah and Obadiah (1Ki 18:1-15). Obadiah's attitude "God is waiting to discipline me". Elijah ignores him and focuses on God (1Ki 18:15). Obadiah was probably one of the 7000 that have not bowed to Baal. That would have been difficult in the King's court. However, he was compromised -- Elijah rejects his statement (1Ki 18:7-8) and looks at him in grace; Obadiah has excuses to obeying and wants credit (1Ki 18:13-14). Whatever you are going through, consider "all things" (Rom 8:28, Rom 11:32, 1Th 5:19, 2Co 5:18).

Scripture References: Romans 11:32, Romans 8:28, Luke 4:16-30, Matthew 5:12

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