Podcasts about olivet discourse matthew

Dr. Alan Kurschner discusses Matthew's version of the Olivet Discourse (Matthew 24–25) and its descriptions of three temptations that believers will face during the Antichrist's great tribulation. He underscored that these temptations will be real and concrete causing many in the professing Church to apostatize their faith, precisely what Satan intends. Listen to discover what these three temptations will be.     Become a Ministry Partner https://www.alankurschner.com/partner/    

The Olivet Discourse is found in Matthew 24, Mark 13, and Luke 21. It is probably the most disputed passge in Matthew and the one where genuine Christians may have the greatest disagreements. What exactly is Jesus teaching and how does it relate to Christians today? You can watch this message here.

Dr. Alan Kurschner discusses Matthew's version of the Olivet Discourse (Matthew 24–25) and its descriptions of three temptations that believers will face during the Antichrist's great tribulation. He underscored that these temptations will be real and concrete causing many in the professing Church to apostatize their faith, precisely what Satan intends. Listen to discover what […] The post THREE Temptations to Apostatize in Matthew's Olivet Discourse appeared first on ESCHATOS MINISTRIES.

Don Carson discusses Jesus' warnings of false prophets, wars, and persecution before the end times as outlined in Matthew 24:1–28. Carson suggests that Jesus's response to the disciples about the end times interweaves the fall of Jerusalem in AD 70 with his return. He emphasizes that the church should expect opposition and persecution as part of the period leading up to Jesus's return, and encourages Christians to be strengthened in prayer, looking to Jesus's prophecies and teachings for guidance and hope. 

The Olivet Discourse Matthew 24. Part 5

The Olivet Discourse Matthew 24. Part 4

The Olivet Discourse Matthew 24. Part 3

The Olivet Discourse Matthew 24. Part 2

     For those living in the church age, the content of faith is the good news that Jesus—the Messiah—died for our sins, was buried, and resurrected on the third day (1 Cor 15:3-4). When people accept this as historically true, and then place their faith in Jesus, they experience salvation. According to Fruchtenbaum, “we must believe that Yeshua died for our sins as our substitute, that He was buried and rose again, and that He therefore has provided salvation. Thus, one trusts Yeshua for one's salvation.”[1] According to Robert B. Thieme Jr., “First Corinthians 15:3-4 defines the boundaries of the Gospel, beginning with the work of Christ and ending with His resurrection…Any Gospel message that strays from the cross or denies Jesus Christ's resurrection from physical death is inaccurate and out of bounds.”[2] Today we understand the saving gospel message as, “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). Knowing the good news of what God accomplished for us through Christ at the cross, we must then “Believe in the Lord Jesus” (Acts 16:31), and trust exclusively in Him as our Savior, for “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12). Salvation is by grace alone (Rom 3:24; Eph 2:8-9), through faith alone (Rom 3:28; 5:1; Gal 2:16; Eph 2:8-9), in Christ alone (John 14:6; Acts 4:12). And when we believe in Christ as Savior, we are forgiven all our sins (Acts 10:43; Eph 1:7), given eternal life (John 10:28), become children of God (John 1:12; Gal 3:26), are “rescued us from the domain of darkness, and transferred to the kingdom of His beloved Son” (Col 1:13), become citizens of heaven (Phil 3:20), and are blessed “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3).      During the seven-year tribulation many will be saved, both Jews and Gentiles. The apostle John described 144,000 Jewish believers, taken from the twelve tribes of Israel, who are called “bond-servants of our God” (Rev 7:3), and who will be  sealed by the Lord (Rev 7:4). After describing these Jewish believers, John then saw “a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes” (Rev 7:9). When John asked, “where have they come from?” (Rev 7:13), the answer was given, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb” (Rev 7:14). The last clause that mentions “the blood of the Lamb” speaks of the work of Jesus Christ on the cross, “the blood of Christ” (1 Pet 1:19) which purchased our salvation. But what did these Tribulational saints believe that resulted in their salvation?      In the Olivet Discourse (Matthew chapters 24-25), Jesus prophesied about the future tribulation and His second coming and said, “This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come” (Matt 24:14). The gospel of the kingdom that was offered to Israel during Messiah's first coming is similar to the gospel message preached during the time of the Tribulation. J. Dwight Pentecost notes, “Although the news at the first advent was restricted to Israel, prior to the second advent it will be announced not only to Israel but to the whole world.”[3] William MacDonald states, “the gospel of the kingdom is the good news that Christ is coming to set up His kingdom on earth, and that those who receive Him by faith during the Tribulation will enjoy the blessings of His Millennial Reign.”[4]The gospel of the kingdom offers both spiritual and national deliverance to those living during the tribulation. According to J. Dwight Pentecost. “This was the Gospel Christ proclaimed as He offered Israel the covenanted kingdom and invited them to put faith in Him. This same message will be proclaimed again during the years of the Tribulation period preceding Messiah's second advent to the earth.”[5] The first part of its message directs people to look to Jesus as “the Lamb of God who takes away the sin of the world!” (John 1:29). This results in spiritual and eternal salvation. The second part of the gospel of the kingdom pertains to Israel's theocratic kingdom, where God will rule over His people and the world, through Jesus, the descendant of David and rightful King of the nation. This gospel will last until the seven years are completed, and then, as Jesus said, “the end will come” (Matt 24:14b). The “end” refers to the end of the seven year tribulation, when Jesus returns and puts down all rebellion (Rev 19:11-21) and establishes His kingdom on earth for a thousand years (Rev 20:1-6). It is at that time, “when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” (Matt 25:31), and He will reign for “a thousand years” (Rev 20:6). According to Louis A. Barbieri Jr.: "Though this will be a terrible time of persecution, the Lord will have servants who will witness and spread the good news concerning Christ and His soon-coming kingdom. This message will be similar to that preached by John the Baptist, Jesus, and the disciples at the beginning of Matthew's Gospel, but this message will clearly identify Jesus in His true character as the coming Messiah. This is not exactly the same message the church is proclaiming today. The message preached today in the Church Age and the message proclaimed in the Tribulation period calls for turning to the Savior for salvation. However, in the Tribulation the message will stress the coming kingdom, and those who then turn to the Savior for salvation will be allowed entrance into the kingdom. Apparently many will respond to that message (cf. Rev 7:9-10)."[6] J. Dwight Pentecost adds: "The Gospel of the kingdom is the message that John the Baptist proclaimed to Israel. It involved first a call to repentance, then an invitation to behold or to look by faith to the Lamb of God that takes away the sin of the world (John 1:29). This is the same message that will be proclaimed in the world during that period Christ called, literally, “the tribulation, the great one” (Matt 24:21). This future period is the unfulfilled seven years of Daniel's prophecy of the seventy weeks (Dan 9:24-27). During this period the Gospel of the kingdom will be preached to Gentiles by 144,000 who will be sovereignly redeemed and commissioned to be God's servants (Rev 7:1-8). They will proclaim salvation by grace through faith based on blood so that men can have “washed their robes and made them white in the blood of the Lamb” (Rev 7:14). The same message will be proclaimed by the two witnesses (Rev 11:3), prophets God will raise up to bring a message to the nation Israel. Indeed, their message is no different than the one the prophets have always brought to a disobedient covenant people down through the ages."[7]      In summary, saving faith is always a response to God and a promise He has made. Today, God the Holy Spirit draws people to Christ, convicting them of one particular sin, and that is the sin of not trusting in Jesus as Savior. Jesus specified the particular sin, saying, “because they do not believe in Me” (John 16:9). When people respond positively to the work of the Holy Spirit, they will believe in Jesus as Savior, accepting the truth “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). And having accepted this good news, they will then turn to Christ as Savior, and “Believe in the Lord Jesus” (Acts 16:31), and be saved. Long and Short Gospel Presentations      In the New Testament, the gospel that saves is presented in both long and short form. A long presentation of the gospel is found in the Gospel of John as a whole. The apostle John states, “Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name” (John 20:30-31). The gospel that saves is clearly presented in the Gospel of John.      A short form of the gospel is found in Acts 16, where Paul and Silas told the Philippian jailer, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). The text of Acts 16 as a whole is not evangelistic in nature, but a brief account of Paul's missionary journey in the city of Philippi, of which the jailer was a part of that historical narrative. How much the Philippian jailer knew about God, sin, the personhood of Jesus, and the cross and resurrection is not revealed in the text. What is plain is that Paul told the jailer that if he believed in the Lord Jesus, he would be saved. A Warning to Any Who Would Pervert the Gospel of Grace      The gospel that saves spiritually is specific in its content, and to preach any other gospel will not only result in a failure for the lost to obtain that which is necessary for entrance into heaven, but it will bring great judgment upon the one who proclaims it. The apostle Paul wrote, “But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed!” (Gal 1:8-9). It is noteworthy that Paul includes himself in this warning, as the gospel that was delivered to him, once it was received, could not be changed, even by one so great as the apostle Paul himself. Concerning this verse, Arnold Fruchtenbaum comments: "In verses 8–9, Paul pronounces the anathema, which is a rebuke against false teachers. Anyone who teaches a gospel that is different from the gospel they have received is to be anathema. Another gospel is any gospel other than the gospel of the grace of God. Any addition to the simple statement that salvation is by grace through faith is another gospel. Any addition to the gospel—be it baptism, tongues, ceremonies, church membership, repentance—perverts the gospel and is anathema."[8] Lewis Chafer adds: "This anathema has never been revoked, nor could it be so long as the saving grace of God is to be proclaimed to a lost world. From the human point of view, a misrepresentation of the gospel might so misguide a soul that the way of life is missed forever. It behooves the doctor of souls to know the precise remedy he is appointed to administer. A medical doctor may, by an error, terminate what at best is only a brief life on earth. The doctor of souls is dealing with eternal destiny. Having given His Son to die for lost men, God cannot but be exacting about how that great benefit is presented, nor should He be deemed unjust if He pronounces an anathema on those who pervert the one and only way of salvation which was purchased at so great a cost. A sensitive man, when realizing these eternal issues, might shrink from so great a responsibility, but God has not called His messengers to such a failure. He enjoins them to “preach the word” and assures them of His unfailing presence and enabling power."[9]       [1] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, ed. Christiane Jurik, Second Edition. (San Antonio, TX: Ariel Ministries, 2016), 6. [2] Robert B. Thieme, Jr. “Gospel”, Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 113 [3] J. Dwight Pentecost, Things to Come: A Study in Biblical Eschatology (Grand Rapids, MI: Zondervan, 1958), 472. [4] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1294. [5] J. Dwight Pentecost, Thy Kingdom Come: Tracing God's Kingdom Program and Covenant Promises throughout History (Grand Rapids, MI: Kregel Publications, 1995), 311. [6] Louis A. Barbieri Jr., “Matthew,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 77. [7] J. Dwight Pentecost, Thy Kingdom Come, 121–122. [8] Arnold G. Fruchtenbaum, Faith Alone: The Condition of Our Salvation: An Exposition of the Book of Galatians and Other Relevant Topics, 12–13. [9] Lewis Sperry Chafer, Systematic Theology, vol. 3, p. 10.

The Olivet Discourse Matthew 24. Part 1. Technical difficulties caused the video to stop at the 12 minute mark but the audio of the teaching does continue.

According to dispensationalism, God made specific promises to Israel in the Old Testament, such as land promises, which are yet to be fulfilled. Proponents believe in a future period where God will fulfill these promises to Israel. This perspective contrasts with covenant theology, which sees a more unified and spiritual continuity between Israel and the Church.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you're looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --The dispensational view is a theological framework that divides history into distinct periods, or "dispensations," during which God interacts with humanity in different ways. In the context of Israel, dispensationalism often emphasizes a unique plan for the nation of Israel separate from the Church. It suggests that God has distinct purposes for Israel and the Church and that these purposes unfold in different dispensations.According to dispensationalism, God made specific promises to Israel in the Old Testament, such as land promises, which are yet to be fulfilled. Proponents believe in a future period (often associated with a literal interpretation of certain biblical prophecies) where God will fulfill these promises to Israel. This perspective contrasts with covenant theology, which sees a more unified and spiritual continuity between Israel and the Church.Dispensationalists often highlight key biblical passages to support their views. Some foundational elements include:1. **Abrahamic Covenant (Genesis 12:1-3):** Dispensationalists emphasize God's promises to Abraham, particularly the land promise, suggesting a future fulfillment for Israel.2. **Davidic Covenant (2 Samuel 7:12-16):** The covenant with David is seen as a promise of an eternal kingdom, often interpreted as a future millennial reign of Christ on Earth.3. **New Covenant (Jeremiah 31:31-34):** While associated with the Church in most theological perspectives, dispensationalists may distinguish between the New Covenant's application to Israel and the Church, emphasizing a distinct future role for Israel.4. **Olivet Discourse (Matthew 24-25):** Jesus' teachings on the end times, including signs and events, are frequently referenced to support dispensational views about a future tribulation period and Christ's return.5. **Revelation (especially chapters 4-22):** Dispensationalists often interpret the events described in the book of Revelation, including the tribulation and millennial kingdom, as literal future events.These scriptures, among others, are central to the dispensationalist understanding of God's plan for Israel and the Church, with a focus on a future restoration and fulfillment of God's promises to the nation of Israel. It's important to note that interpretations can vary, and not all Christians agree on the specifics of dispensationalism.Key Figures in DispensationalismThe dispensational view has its roots in the teachings of John Nelson Darby (1800–1882), an Irish Anglican clergyman who later became a prominent...

This Olivet Discourse Decoded audio is part of the verse by verse explanation of the Olivet Discourse in Matthew 24, Mark 13 and Luke 21. I cover Matthew 24, verses 32-36. The Olivet Discourse Decoded study series covers Messiah's Olivet Discourse which is given in Matthew 24, Mark 13 and Luke 21.On the Olivet Discourse Decoded website you can save PDF summaries, request a free PDF copy of my The Olivet Discourse Decoded book or order a printed copy of the book. https://theolivetdiscourse.com#matthew24 #olivetdiscourse #luke21 #mark13On the www.BibleProphecyDecoded.com website you will find one-page PDF summaries that you can save and print, links to videos, links to request free copies of the prophecy fulfillment books, and links to order printed copies.

This Olivet Discourse Decoded audio is part four of the verse by verse explanation of the Olivet Discourse in Matthew 24, Mark 13 and Luke 21. I cover Matthew 24, verses 16-20. The Olivet Discourse Decoded study series covers Messiah's Olivet Discourse which is given in Matthew 24, Mark 13 and Luke 21.On the Olivet Discourse Decoded website you can save PDF summaries, request a free PDF copy of my The Olivet Discourse Decoded book or order a printed copy of the book. https://theolivetdiscourse.com#matthew24 #olivetdiscourse #luke21 #mark13On the www.BibleProphecyDecoded.com website you will find one-page PDF summaries that you can save and print, links to videos, links to request free copies of the prophecy fulfillment books, and links to order printed copies.

Welcome to Grace in Focus radio. Today, Bob Wilkin and Ken Yates are answering a question about the judgment of the sheep and the goats in Matthew 25. In answering this, Bob looks at all three parables in the context of the Olivet Discourse (Matthew 24-25). The judgment of the sheep and the goats is

This Olivet Discourse Decoded audio is part two of the verse by verse explanation of the Olivet Discourse in Matthew 24, Mark 13 and Luke 21. I cover Matthew 24, verses 11-14.The Olivet Discourse Decoded study series covers Messiah's Olivet Discourse which is given in Matthew 24, Mark 13 and Luke 21.On the Olivet Discourse Decoded website you can save PDF summaries, request a free PDF copy of my The Olivet Discourse Decoded book or order a printed copy of the book. https://theolivetdiscourse.com#matthew24 #olivetdiscourse #luke21 #mark13

This Olivet Discourse Decoded audio is part two of the verse by verse explanation of the Olivet Discourse in Matthew 24, Mark 13 and Luke 21. I cover Matthew 24, verses 6-10.The Olivet Discourse Decoded study series covers Messiah's Olivet Discourse which is given in Matthew 24, Mark 13 and Luke 21.On the Olivet Discourse Decoded website you can save PDF summaries, request a free PDF copy of my The Olivet Discourse Decoded book or order a printed copy of the book. https://theolivetdiscourse.com#matthew24 #olivetdiscourse #luke21 #mark13

This Olivet Discourse Decoded audio is part one of the verse by verse explanation of the Olivet Discourse in Matthew 24, Mark 13 and Luke 21. I cover Matthew 24, verses 1-5. The Olivet Discourse Decoded study series covers Messiah's Olivet Discourse which is given in Matthew 24, Mark 13 and Luke 21.On the Olivet Discourse Decoded website you can save PDF summaries, request a free PDF copy of my The Olivet Discourse Decoded book or order a printed copy of the book. https://theolivetdiscourse.com#matthew24 #olivetdiscourse #luke21 #mark13

Dr. Michael Youssef is the founder and president of Leading the Way and founding pastor of the Church of the Apostles in Atlanta, GA. He's the author of multiple books including The Third Jihad, Jesus, Jihad and Peace, Never Give Up, Hope for This Present Crisis and his newly released book, Is the End Near----Dr. Youssef began by noting that a lot of people have heard the cries of the end of the world from non-believers or about Christ's second coming from believers, with some even predicting dates. The problem is that at such times there were no signs so those listening who've heard this before got burned and turned a deaf ear to all of this.--Dr. Youssef hopes that believers won't become jaded, but rather will look at this subject from fresh eyes. After all, Jesus told us what would happen before His return. Below are some questions that Dr. Youssef addressed concerning the -labor pains- that we're seeing today and how we should be living in the meantime. After all, there are some things happening today that never happened before. For example---Wars and rumors of wars and how so many nations are beholden to China.--Are things going to get better or is there more to come-- At the present time on the world's stage we're seeing anarchy, food supply issues and apostasy from the faith. Such issues are all happening at the same time.--The two questions asked of Jesus in the Olivet Discourse -Matthew 24-. Are they about two distinct events----What comprises true security in a collapsing world-- --The lesson to be learned from the parable of the ten virgins.--Listeners supplemented the content of this program with some interesting questions of their own.

Dr. Michael Youssef is the founder and president of Leading the Way and founding pastor of the Church of the Apostles in Atlanta, GA. He's the author of multiple books including The Third Jihad, Jesus, Jihad and Peace, Never Give Up, Hope for This Present Crisis and his newly released book, Is the End Near---Dr. Youssef began by noting that a lot of people have heard the cries of the end of the world from non-believers or about Christ's second coming from believers, with some even predicting dates. The problem is that at such times there were no signs so those listening who've heard this before got burned and turned a deaf ear to all of this.--Dr. Youssef hopes that believers won't become jaded, but rather will look at this subject from fresh eyes. After all, Jesus told us what would happen before His return. Below are some questions that Dr. Youssef addressed concerning the -labor pains- that we're seeing today and how we should be living in the meantime. After all, there are some things happening today that never happened before. For example---Wars and rumors of wars and how so many nations are beholden to China.--Are things going to get better or is there more to come- At the present time on the world's stage we're seeing anarchy, food supply issues and apostasy from the faith. Such issues are all happening at the same time.--The two questions asked of Jesus in the Olivet Discourse -Matthew 24-. Are they about two distinct events---What comprises true security in a collapsing world- --The lesson to be learned from the parable of the ten virgins.--Listeners supplemented the content of this program with some interesting questions of their own.

Dr. Michael Youssef is the founder and president of Leading the Way and founding pastor of the Church of the Apostles in Atlanta, GA. He's the author of multiple books including The Third Jihad, Jesus, Jihad and Peace, Never Give Up, Hope for This Present Crisis and his newly released book, Is the End Near----Dr. Youssef began by noting that a lot of people have heard the cries of the end of the world from non-believers or about Christ's second coming from believers, with some even predicting dates. The problem is that at such times there were no signs so those listening who've heard this before got burned and turned a deaf ear to all of this.--Dr. Youssef hopes that believers won't become jaded, but rather will look at this subject from fresh eyes. After all, Jesus told us what would happen before His return. Below are some questions that Dr. Youssef addressed concerning the -labor pains- that we're seeing today and how we should be living in the meantime. After all, there are some things happening today that never happened before. For example---Wars and rumors of wars and how so many nations are beholden to China.--Are things going to get better or is there more to come-- At the present time on the world's stage we're seeing anarchy, food supply issues and apostasy from the faith. Such issues are all happening at the same time.--The two questions asked of Jesus in the Olivet Discourse -Matthew 24-. Are they about two distinct events----What comprises true security in a collapsing world-- --The lesson to be learned from the parable of the ten virgins.--Listeners supplemented the content of this program with some interesting questions of their own.

Dr. Michael Youssef is the founder and president of Leading the Way and founding pastor of the Church of the Apostles in Atlanta, GA. He's the author of multiple books including The Third Jihad, Jesus, Jihad and Peace, Never Give Up, Hope for This Present Crisis and his newly released book, Is the End Near---Dr. Youssef began by noting that a lot of people have heard the cries of the end of the world from non-believers or about Christ's second coming from believers, with some even predicting dates. The problem is that at such times there were no signs so those listening who've heard this before got burned and turned a deaf ear to all of this.--Dr. Youssef hopes that believers won't become jaded, but rather will look at this subject from fresh eyes. After all, Jesus told us what would happen before His return. Below are some questions that Dr. Youssef addressed concerning the -labor pains- that we're seeing today and how we should be living in the meantime. After all, there are some things happening today that never happened before. For example---Wars and rumors of wars and how so many nations are beholden to China.--Are things going to get better or is there more to come- At the present time on the world's stage we're seeing anarchy, food supply issues and apostasy from the faith. Such issues are all happening at the same time.--The two questions asked of Jesus in the Olivet Discourse -Matthew 24-. Are they about two distinct events---What comprises true security in a collapsing world- --The lesson to be learned from the parable of the ten virgins.--Listeners supplemented the content of this program with some interesting questions of their own.

Pastor Roberto G.

The Olivet Discourse is one of the three major discourses (sermons) of Jesus. They include: 1. The Sermon on the Mount/Galilee Discourse (Matthew 5–7) 2. The Olivet Discourse (Matthew 24–25; Mark 13; Luke 21 3. The Upper Room Discourse (John 13–17) Each of these messages is aimed at a specific period of history, which we call a dispensation. They lay out God's dispensational plan, like a road map, from the time of the crucifixion to the end of time. The Sermon on the Mount was directed to the generation in which Jesus lived and was His platform as King—if Israel would receive Him. Obviously, they rejected Him as their King. However, this will be the basis of Jesus' administration during the 1,000-year Kingdom Age (Millennium). Then, 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). Finally, the Upper Room Discourse was directed toward the Church Age, which began at Pentecost and would continue to the Rapture (1 Thess. 4:13–18). The uniqueness of this Age is summarized by Paul's phrase “in Christ,” and all of the elements involved in what we call “positional truth”—our total union with Christ and the indwelling of His Spirit in us, which occurs nowhere else in history. With the removal of the Body of Christ, the Church, Israel would again become the focus of God's working on this Earth (Romans 9–11; Revelation 6–19).

IMMINENCE means Jesus could come in the Rapture at any time. DUAL IMMINENCE is the fact that BOTH (1) the RAPTURE of the Church, and (2) the START of the DAY of the LORD (Tribulation) are described as IMMINENT events in the Bible. Since (1) the Rapture and (2) the Day of the Lord are both imminent, they must be simultaneous, because if one came before the other, then 2nd event would not be imminent. Therefore, when (1) Christ comes for His Church in the Rapture, (2) He also comes to initiate the Day of the Lord on the earth. This confirms the Pre-Tribulation Rapture. In the last video, we saw Jesus' teaching on Dual Imminence in Luke 12 and 17, where He taught both the imminence of (1) His COMING to BLESS His faithful servants who are watching and waiting for His Return, and (2) His COMING as a THIEF in the night to those who are not believers. Later, He reinforced His end-time teaching in the Olivet Discourse (Matthew 24, Luke 21, Mark 13), and at the Lat Supper (John 14:1-3). In this video, Derek shows how these passages confirm the doctrine of Dual Imminence.

IMMINENCE means Jesus could come in the Rapture at any time. DUAL IMMINENCE is the fact that BOTH (1) the RAPTURE of the Church, and (2) the START of the DAY of the LORD (Tribulation) are described as IMMINENT events in the Bible. Since (1) the Rapture and (2) the Day of the Lord are both imminent, they must be simultaneous, because if one came before the other, then 2nd event would not be imminent. Therefore, when (1) Christ comes for His Church in the Rapture, (2) He also comes to initiate the Day of the Lord on the earth. This confirms the Pre-Tribulation Rapture. In the last video, we saw Jesus' teaching on Dual Imminence in Luke 12 and 17, where He taught both the imminence of (1) His COMING to BLESS His faithful servants who are watching and waiting for His Return, and (2) His COMING as a THIEF in the night to those who are not believers. Later, He reinforced His end-time teaching in the Olivet Discourse (Matthew 24, Luke 21, Mark 13), and at the Lat Supper (John 14:1-3). In this video, Derek shows how these passages confirm the doctrine of Dual Imminence.

IMMINENCE means Jesus could come in the Rapture at any time. DUAL IMMINENCE is the fact that BOTH (1) the RAPTURE of the Church, and (2) the START of the DAY of the LORD (Tribulation) are described as IMMINENT events in the Bible. Since (1) the Rapture and (2) the Day of the Lord are both imminent, they must be simultaneous, because if one came before the other, then 2nd event would not be imminent. Therefore, when (1) Christ comes for His Church in the Rapture, (2) He also comes to initiate the Day of the Lord on the earth. This confirms the Pre-Tribulation Rapture. In the last video, we saw Jesus' teaching on Dual Imminence in Luke 12 and 17, where He taught both the imminence of (1) His COMING to BLESS His faithful servants who are watching and waiting for His Return, and (2) His COMING as a THIEF in the night to those who are not believers. Later, He reinforced His end-time teaching in the Olivet Discourse (Matthew 24, Luke 21, Mark 13), and at the Lat Supper (John 14:1-3). In this video, Derek shows how these passages confirm the doctrine of Dual Imminence.

Presented by Tyler Woodhead

In continuing our walk through the book of Revelation, we take a turn through the Olivet Discourse -Matthew 24-, where Jesus provides a great deal of information on near events and events far down the timeline -both from His perspective-. Once we've completed this area of Scripture, we'll head back into Revelation 4.

So far, we've covered the introduction to Revelation and the seven churches, which includes Revelation 1-3. From here, we will actually move to the Olivet Discourse -Matthew 24, Mark 13 and Luke 21-, for a few weeks, then move back to Revelation 4. The reason we'll do that is because there are many things in the Olivet Discourse that Jesus outlines that connect with the last generation and coming Tribulation that will occur throughout the entire world.

The Tribulation The Tribulation is the coming 7-year period of time that precedes the 2nd coming of Jesus and His 1,000 year reign from Jerusalem. Its fullest description of events and its _____________________________ ruler is in Revelation chapters 6-18. Its 3 purposes appear to be: the judgment of the Satanic world system; the salvation of huge numbers of Jews to Jesus; the last chance for others to be saved. Daniel 9 let us know many helpful things about the Tribulation: Other key passages related to the Antichrist and 42 months in Daniel: Adding in Jesus' Olivet Discourse (Matthew 24-25; Mark 13; Luke 21)… First and Second Thessalonians: Revelation 6-19 goes into much greater detail: Chronology of Seals – Trumpets – Bowls… Other items from Revelation to place somewhere in the 7 years… The Remarkable Prophecy of Daniel Chapter 9:24-27 Allow me to walk you these verses. My notes are in italics after the actual text of Daniel. Seventy weeks (Literally, 70 ‘sevens') are determined for your people (Jews) and your city (Jerusalem), to finish the transgression, to make an end of sins, to make reconciliation for iniquity (Christ's atoning death for sinners as Isaiah 53 describes), to bring in everlasting righteousness (Christ's coming reign from Jerusalem as Zechariah 14 describes), to seal up vision and prophecy, and to anoint the Most Holy (glory of the Lord back in the Temple as Ezekiel 44 describes). Know therefore and understand, that from the going forth of the command to restore and build Jerusalem (Artaxerxes, 445 BC), until Messiah the Prince, there shall be seven weeks (literally 7 sevens, 49 years), and sixty-two weeks (literally 62 sevens, 434 years); The street shall be built again, and the wall, even in troublesome times (the book of Nehemiah describes the rebuilding of Jerusalem amidst opposition within those first 7 sevens of 49 years). And after the sixty-two weeks (which is after the seven “weeks” so 7 + 62 = 69 “weeks.” 69 sevens of years is 483 years. So 483 LUNAR years after the decree of 445 BC) Messiah will be cut off, but not for Himself (Jesus' death was in 30 AD, 483 LUNAR years after Artaxerxes decree. The rejection of the Messiah by Israel caused God's ‘stopwatch' to stop after the 483 years, before the last 7 years begin, creating a parenthesis in time we call the church age). And the people (Roman Empire) of the prince who is to come (the End Times Antichrist) shall destroy the city and the sanctuary. The end of it shall be with a flood, and to the end of the war desolations are determined (In AD 70 the city and Temple were destroyed by the Romans, which Jesus predicts in Luke 21:20-24). Then he (the End Times Antichrist) shall confirm a covenant with many for one week (referred to by scholars as the 70th“week” of Daniel, the coming 7-year tribulation period described in Revelation 6-19. The implementation of this peace deal will re-start God's prophetic stopwatch). But in the middle of the week (3.5 years into the Tribulation), he (the End Times Antichrist) shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate (Jesus calls this the Abomination of Desolation). Even until the consummation, which is determined, is poured out on the desolate (The coming of Jesus as the Son of Man and His defeat of Antichrist, described in Daniel 7, Zechariah 14, Jesus' Olivet Discourse, and Revelation 19).

Gary was interviewed by Pastor Richard Henry about eschatology and hermeneutics (the science of interpretation). In this first part, Gary gives a short biographical sketch of himself and his own path of discovery about what Jesus taught in the Olivet Discourse (Matthew 24, Mark 13, and Luke 21).

In the Olivet Discourse (Matthew 24), Jesus gave us three commands related to His return. Do you know what they are? All three are warnings, and one of them is quite scary. Join me for today's Daily Word & Prayer to learn more.

The Humbled and Exalted Christ 5 Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it [b]robbery to be equal with God, 7 but [c]made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. 8 And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. 9 Therefore God also has highly exalted Him and given Him the name which is above every name, 10 that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.   The phrase “every knee shall bow” comes from the Old Testament book of Isaiah. In the last half of the book (chapters 40—66), God prophesies through Isaiah the coming comfort to His people, Israel, who are in exile in Babylon for their covenant unfaithfulness. The phrase in question is found in Isaiah 45:23, which reads, “By myself I have sworn; from my mouth has gone out in righteousness a word that shall not return: To me every knee shall bow, every tongue shall swear allegiance.” The main thrust of the overall passage is that God is the only one who can save His people, as opposed to the idols that are worshiped by the nations. God is God and there is no other (Isaiah 45:5–6, 18, 22). Those who turn from their idols will be saved. Those who do not will be ashamed. The bottom line is that, before God, every knee shall bow and every tongue swear allegiance to God. The apostle Paul quotes this passage twice in his writings, once in Romans 14:11 and again in Philippians 2:10–11. In the Romans context, Paul is writing about Christian liberty. The Christian is not to pass judgment on his brother or sister in Christ over non-essential issues—the examples given in the text are dietary habits and religious days of observance. In these things to which the Lord gave no specific command, we should not stand in judgment of our brothers or sisters in Christ. The other quote, Philippians 2:10–11, comes in that wonderful Christological passage, the overall context of which is the call to Christian humility and how we should not consider ourselves better than others. Rather, we should look out for the interests of others above our own. In vv. 5–11, Paul uses Christ as the ultimate example of humility that we should follow. It was Christ who, being in the very form of God, emptied Himself and took on the form of a servant. In doing so, He became obedient to God to the point of death. This He did for the sake of His people. It is important to note the overarching theme of this passage—the humiliation and exaltation of Christ. Christ first humbles Himself and then submits Himself in complete obedience to the Father. Afterwards, the Father highly exalts Him above all things. Paul cites Isaiah 45:23 to say that at the feet of Jesus every knee will bow and every tongue confess that Jesus is the Lord to the glory of God the Father. In both of Paul's citations of Isaiah 45:23, he is echoing the truth that there will come a time when “every knee shall bow and every tongue confess” to the glory of God. In the Philippians citation, Paul is declaring the divinity of Jesus when he says that every knee will bow and every tongue will confess Him as Lord. This is a clear indication of what will occur at the Second Coming of Christ. During the first advent, Christ came in humiliation and died a humiliating death on the cross for the sins of the world. In His second advent, Christ will come with power as the Conquering King. When that happens, it will be as our Lord Himself predicted in the Olivet Discourse (Matthew 25:31–46) and as the vision the apostle John received in Revelation 20:11–15. When the King of kings and the Lord of lords returns to this earth, then will come true what the prophet Isaiah foretold all those years ago: “Every knee shall bow and every tongue shall swear allegiance.” The lesson for those living in the “here and now” is that we must heed the warning of the writer of Hebrews who said: “So, as the Holy Spirit says: ‘Today, if you hear his voice, do not harden your hearts as you did in the rebellion, during the time of testing in the desert, where your fathers tested and tried me and for forty years saw what I did. That is why I was angry with that generation, and I said, “Their hearts are always going astray, and they have not known my ways.” So I declared on oath in my anger, “They shall never enter my rest”'” (Hebrews 3:7–11, citing Psalm 95:7–11). If we have heard and responded to the gospel, then we must live each day in light of its truth, shining the light of Christ into a dark world. Those who have not responded to the gospel are exhorted to respond today and not harden the heart. It is appointed for each of us to die once and then to face the judgment (Hebrews 9:27). Every knee will bow and every tongue will confess that Jesus Christ is Lord to the glory of God the Father. Those who have responded to the gospel with faith and repentance will do so gladly and willingly. Those who have hardened their hearts to the call of the gospel will do so with great fear and trembling.

Join us as we explore God's ancient wisdom and apply it to our modern lives. His word is as current and relevant today as it was when he inspired its authors more than two and a half millennia ago. The websites where you can reach us are alittlewalkwithgod.com, richardagee.com, or saf.church. I hope you will join us every week and be sure to let us know how you enjoy the podcast and let others know about it, too. Thanks for listening. Thanks for joining me today for "A Little Walk with God." I'm your host Richard Agee. Palm Sunday has slipped behind us. Passion week stands before us. As we look at the events that will happen to Jesus over the next few days, I think it will help us to understand why both the religious and political leaders want so desperately to do away with him. Everything culminated with the actions he took on the first day of the week, Palm Sunday. But without fully understanding the historical background behind the events that took place that day, we cannot understand why the chief priest and representatives of Rome were so anxious to be rid of Jesus. We fail to miss why the radical shift from crown him to crucify him. We see Palm Sunday as Jesus' triumphal entry into Jerusalem and picture people waving palm branches and shouting “Hosanna!” In our western thought, we have turned the actions into not much more than a nice children's activity for them to make construction paper palm leaves and wave them in the air as they walk down the aisles of the church. We smile and comment on how cute they look as one of the boys chosen to play Jesus comes riding through the middle of the group on a stick horse. The events of Jesus' triumphal entry have significantly more to say to us than just a nice parade on a sunny Sunday morning, though. The depth of the covenant promises between God and Abraham, David, and the Israelites made the events that happened that day extraordinary. Until we put some of the background of Jewish thought and hope into Jesus' actions, we miss the significance of Palm Sunday. Let's start with Mark's rapid-fire description of the entry from his gospel in chapter 11. Now, as they were approaching Jerusalem, they arrived at the place of the stables near Bethany on the Mount of Olives. Jesus sent two of his disciples ahead and said to them, “As soon as you enter the village ahead, you will find a donkey's colt tied there that has never been ridden. Untie it and bring it to me. And if anyone asks, ‘Why are you taking it?' tell them, ‘The master needs it and will send it back to you soon.' ” So they went and found the colt outside in the street, tied to a gate. When they started to untie it, some people standing there said to them, “Why are you untying that colt?” They answered just as Jesus had told them: “The master needs it, and he will send it back to you soon.” So the bystanders let them go. The disciples brought the colt to Jesus and piled their cloaks and prayer shawls on the young donkey, and Jesus rode upon it. Many people carpeted the road in front of him with their cloaks and prayer shawls, while others gathered palm branches and spread them before him. Jesus rode in the center of the procession, with crowds going before him and behind him. They all shouted in celebration, “Bring the victory! We welcome the one coming with blessings sent from the Lord Yahweh! Blessings rest on this kingdom he ushers in—the kingdom of our father David! Bring us the victory in the highest realms of heaven!” Jesus rode through the gates of Jerusalem and up to the temple. After looking around at everything, he left for Bethany with the Twelve to spend the night, for it was already late in the day. (Mark 11:1-11 TPT) Let's start with the geography, and the place Mark records the beginning of Jesus' triumphant ride. He and his disciples have come to the home of Lazarus, Mary, and Martha in Bethphage near Bethany, Bethphage means the house of stables in Aramaic. These two small villages are nestled on the eastern slope of the Mount of Olives. Jesus came here often, it seems. Whether to visit his friends Lazarus, Mary, and Martha, to deliver the sermon we call the Olivet Discourse Matthew records in chapters 24 and 25 of his gospel, or in his agony in the Garden of Gethsemane after his last Passover meal with his disciples this place is familiar. Jesus will ascend from the Mount of Olives forty days after his resurrection. A most fascinating aspect of the geography, however, comes from Ezekiel's prophecy. In chapter eleven, God gives the prophet a vision in which he sees the shekinah, the visible glory of God, depart the city of Jerusalem, and stop above the mountain east of it. The mountain east of Jerusalem is the Mount of Olives. Jesus, the embodiment of God, returns to the Mount of Olives to begin his triumphant return into the city of Jerusalem on the first day of the week that will mark the beginning of his reign over the new Kingdom of God. We next see Jesus' foreknowledge of certain events as he tells two of his disciples to go ahead of him and get a colt they will find in the village tied to a house. Perhaps we can assume Jesus planned with the owner earlier for the colt to be available at a certain time and place, but would Jesus know about the bystanders who would question his disciples, and the answer that would placate their curiosity if they thought any thievery were in progress? It makes one wonder. Then we see Jesus' act of riding an unridden donkey at all. First, donkeys are well known for their stubborn streak, their unwillingness to obey their owners, much less strangers who want to put them to work. Second, this was an animal not yet tamed. Ask those who tame horses, mules, and donkeys how quickly they would hop on an unridden colt and take it into a crowd. Not one in a thousand would think you were sane to attempt such actions. But Jesus did without a second thought. He knew the animal would obey his every command. If the wind and waves obey him, so would an untamed donkey. Riding a donkey into Jerusalem meant something special to the Jews, though. It looked unlike the victory procession of most kings. They would enter gates on stallions with their conquered kings and slaves behind them. Jesus rode a lowly donkey, and the colt of a donkey at that. But those who looked for their Messiah King saw Jesus as their rescuer from Roman oppression. Zechariah had written: Rejoice greatly, Daughter Zion!     Shout, Daughter Jerusalem! See, your king comes to you,     righteous and victorious, lowly and riding on a donkey,     on a colt, the foal of a donkey. (Zech 9:9 NIV) Jesus, this miracle worker who dared challenge the authority of the Pharisees, and gave new interpretations to the law that spoke of love, peace, and God's kingdom near at hand road through the gates of God's city just as Zechariah described the Messiah. Their victor had arrived. Israel's King came through the gates that day. Herod met his match. Caesar and his government would no longer bully God's people. God had sent his Messiah to rescue them and bring justice back to Israel. The people on that first day of the week saw victory in its many forms – return from exile; freedom from Roman oppression; true justice reigning; God's new kingdom beginning; the Age to Come had arrived; the Messiah, King of all nations would reign. What they didn't see was how that victory would take place. They didn't understand the Messiah was a suffering servant. They didn't think the Messiah could die on a cross, the most shameful means of execution. And they didn't see the connection in the geography. Jesus, the embodiment of God, began his triumphal entry on the Mount of Olives, where Ezekiel last saw God's glory revealed. Jesus rode the foal of a donkey through the narrow road to Jerusalem to the Hosannas of the crowd, and through streets of the city to the Temple. Jesus, the embodiment of God, went into the Temple, and no one recognized him for who he was. He looked around, and just as in Ezekiel's vision, Jesus departed and rested at the Mount of Olives in the home of Lazarus. The rest of the week will unfold with the religious leaders understanding the revolt that simmers because of Jesus' actions on that first day of the week. The crowd sees a potential revolutionary hero rising. This Jesus came through gate of the city using prophecy to declare himself King, Messiah. Barabbas already awaited execution for inciting a revolt. Crosses lined the countryside filled with those who dared challenge Roman rule. Now Jesus rides in as if he were King of the Jews. Herod is not a friend, but at least he is not a foe of the Temple. He's better than Caesar and has served as a buffer for Israel. Now, the authority Herod gives the priests in governing, the nation itself stands in jeopardy because Jesus' followers declared him Messiah, King of kings. If Jesus is Messiah, Herod is not king, Caesar is not lord. The country, the Jewish faith is in trouble. Something must be done. If the religious political leaders knew what they were about to do, they would never have killed Jesus! By their actions, they are about to usher in the Age to Come, the new creation, heaven joining earth in a way they could not imagine. A revolution is about to begin that will encompass the world - revolution of love. You can find me at richardagee.com. I also invite you to join us at San Antonio First Church of the Nazarene on West Avenue in San Antonio to hear more Bible-based teaching. You can find out more about my church at SAF.church. Thanks for listening. If you enjoyed it, tell a friend. If you didn't, send me an email and let me know how better to reach out to those around you. Until next week, may God richly bless you as you venture into His story each day. The Passion Translation®. Copyright © 2017, 2018, 2020 by Passion & Fire Ministries, Inc. Used by permission. All rights reserved. Scriptures marked NIV are taken from the NEW INTERNATIONAL VERSION (NIV): Scriptures are taken from THE HOLY BIBLE, NEW INTERNATIONAL VERSION ®. Copyright© 1973, 1978, 1984, 2011 by Biblica, Inc.™. Used by permission of Zondervan  

Philippians 2:9-11 ESV 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. JESUS CHRIST IS LORD. After Jesus' ‘emptying of himself' and even His death at the cross, He was exalted. Sin, death and hell couldn't contain Him. He rose from the grave and had sealed His victory permanently. His obedience to the Father's will had resulted to His exaltation. Indeed, ‘humility comes before honor.'[Prov 18:12] In His prayer, He has had expressed, “I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” [John 17:4,5] Here, the apostle Paul is declaring the divinity of Jesus. When will this declaration that ‘every knee will bow and every tongue will confess Him as Lord' will happen? Definitely, this will happen at the Second Coming of Christ. During His first advent, Christ came in humiliation. In His second advent, Christ will come with power as the Conquering King. This will be the fulfilment to what the Lord Jesus had predicted in the Olivet Discourse (Matthew 25:31–46) and as the vision of the apostle John. [Rev 20:11–15] And as the prophet Isaiah foretold years earlier, the King of kings and the Lord of lords returns to this earth, then will come true what: “Every knee shall bow and every tongue shall swear allegiance.” What are you looking forward today? Let us be ‘waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.'[Titus 2:13] He is coming eminently so that everyday is 24-hour closer to His coming. “Blessed is that servant whom his master will find so doing when he comes.”[Matt 24:46] ------------------------- Visit our website and FOLLOW Gospel Light Filipino on YouTube and Facebook.

Hello, and welcome to Lechem Panim. Thank's for tuning in to us today as we continue our study of the book of Acts together. Today we will be beginning chapter 3, which opens with Peter and John's healing of a lame beggar outside of the Temple gate called “Beautiful”. But before we get into the meat of our study, I would like to give you a bird's-eye view of one of the central themes in Acts 3 and 4; and that is the name of Jesus. Fruit Stand— You know, it's interesting. [When the 1960s ended, San Francisco's Haight-Ashbury district reverted to high rent, and many hippies moved down the coast to Santa Cruz. They had children and got married, too, though in no particular sequence. But they didn't name their children {common names like} Melissa or Brett. {No,} People in the mountains around Santa Cruz grew accustomed to their children playing Frisbee with little Time Warp or Spring Fever. And eventually Moonbeam, Earth, Love and Precious Promise all ended up in public school. That's when the kindergarten teachers first met Fruit Stand. Every fall, according to tradition, parents bravely apply name tags to their children, kiss them good-bye and send them off to school on the bus. So it was for Fruit Stand. The teachers thought the boy's name was odd, but they tried to make the best of it. "Would you like to play with the blocks, Fruit Stand?" they offered. And later, "Fruit Stand, how about a snack?" He accepted hesitantly. By the end of the day, his name didn't seem much odder than …{Moonbeam's}… or Sun Ray's.  At dismissal time, the teachers led the children out to the buses. "Fruit Stand, do you know which one is your bus?" He didn't answer. That wasn't strange. He hadn't answered them all day. Lots of children are shy on the first day of school. It didn't matter. The teachers had instructed the parents to write the names of their children's bus stops on the reverse side of their name tags. The teacher simply turned over the tag. There, neatly printed, was the word “Anthony.”] It is amazing what can happen when we miss somebody's name. Names are significant; names are important. And that is why we find so much emphasis in the book of Acts on the name of the Lord Jesus Christ. The Name of Jesus Christ— [The {overarching theme and} emphasis in Acts 3 and 4 is on the name of the Lord Jesus (Acts 3:6, 16; 4:7, 10, 12, 17–18, 30). {Now} A name, of course, implies much more than identification; it carries with it authority, reputation, and power….If an order is given in the name of the President of the United States…, those who receive the order know that they are obligated to obey. If I were to issue orders at the White House…(even if I could get in), nobody would pay much attention because my name has no official authority behind it. But the name of the Lord Jesus has all authority behind it, for He is the Son of God (Matt. 28:18). {And} Because His name is “above every name” (Phil. 2:9–11), He deserves our worship and obedience. {Now this is important for us to understand because} The great concern of the first Christians was that the name of Jesus Christ, God's Son, be glorified, and {we as} believers today should have that same concern {that (in everything we do) we are bringing glory to the name of Jesus}.] Dust of The Rabbi— But how do we bring glory to the name of Jesus? Sometime I would like to talk about that in greater detail. But, to keep it simple and relevant to our passage today, just remember this. When a rabbi called a disciple in the 1st century world of Jesus, it was not so that the disciple would follow him around and simply learn what the Rabbi knew. All of us here have at one time been students. And being students we all had teachers in whose classes we (either willingly or unwillingly) sat because they or somebody else thought we should be there to learn what they know. And we had a whole string of teachers from whom we wanted to learn so that we could get the facts we needed to pass the tests and hopefully get into a good college and eventually go on to get a good job; and so on and so forth. But in Jewish culture, the Talmudim (the disciples of a Rabbi); their concern stretched far beyond that. It was about so much more than simply knowing what the Rabbi knew. No, it was about becoming what the Rabbi is. Now that has enormous significance for how we understand the call of Jesus. And I just don't have the time to get too into it now. But for now, just remember that the call of a rabbi was a call to be like him in his practice, in his nature, in his character, and even in his authority. And disciples of a Rabbi would dedicate every moment of their lives to following and observing their Rabbi. It didn't matter where he went; they would be right behind him. And because the ground was always dry and you would naturally kick up dust everywhere you went, there developed this concept that Talmudim would be so close to their Rabbi that the very dust he kicked up would cover them. And that is right where you wanted to be; covered in the dust of your Rabbi. That is the heart of what it meant to be disciple; to be covered in his dust because of your desire (and his promise to make you) to be like him. Now I say this because in the 1st century world, how would someone learn what a rabbi was like without ever meeting him? Well, they would look at the Talmudim; the disciples. And they could see in those disciples the very image of their rabbi. So let me ask you this, how is the world going to know what Jesus is like? By looking at us.  "Christian": Little Christs— In the coming weeks we will find that it is in Antioch that those of what was then known as “The Way” would first be called Christians, a title of mockery; but one which the early believers gladly accepted; because the word “Christian” means “little Christ”. And that's exactly what the believers wanted to be. Why? Because they were Talmudim. They wanted the world to experience in them the very image of the Savior. So, let me ask you again, “How do we bring glory to the name of Jesus?” By being a miniature copy of Him. That is the whole idea behind this word “Christian”. It is a title in which the holder is claiming to be like Jesus. And so the question is “Are our lives characterized by what it means to truly be a Christian?” One excellent gauge of this is this: Do we care about who Christ cared about? Is the drive of His heart the drive of our hearts? If so, this mission statement of Jesus will be your soul-cry as well… Luke 19:10 (ESV)— 10 For the Son of Man came to seek and to save the lost.” The Diamond Chandelier— Just the other day I watched a mystery show in which the criminal was searching for his victim's stolen diamonds. And during the whole show everybody was looking for these diamonds. But then at the end of the show, the detective, leading the criminal into one of the victim's rooms (which the criminal had been in many times) pointed up at the chandelier. And there (interwoven into that chandelier) was ten million dollars worth of diamonds; hidden right there in plain sight. Divine Interruptions— You know, I discovered something a number of years ago that absolutely blew me away about the ministry of Jesus. It is something so obvious I overlooked it (like those diamonds hidden in plain sight). And that is this. Jesus embraced interruptions. In fact I read a quote several years ago by G.H. Morling that completely affected the way I saw much of Christ's earthly ministry. It was a little pebble that started an avalanche of thinking in my own mind. He said… G. H. Morling: Jesus Interrupted— [“A valuable study of the Gospels could be made, noticing how many times Jesus gave some of His greatest teachings in circumstances where he had simply been interrupted. How different this is from us; we hate to be interrupted. To Jesus, the importance seemed to lie in the person whose path had crossed His own. Things don't just “happen” in the providence of God. The interruption may well be our highest task at that very moment.”] “The interruption may well be our highest task at that very moment.” Jesus' Interruptions— Now that was a life-changing quote for me. What would have happened if Jesus had not stopped for those who interrupted Him; what would have happened if He hadn't taken time? Most of his miracles would have never taken place! Just think of [Jesus' visit to Zacchaeus' house, the widow at Nain whose son was healed, and the man let down through the ceiling by his four friends who was both forgiven and healed?] Think of the healing of the bleeding woman. Jesus had interrupted His schedule to heal Jairus' daughter. And then {(in the midst of that interruption)} he's interrupted again by this woman who suffered from bleeding. He even allowed His interruptions to be interrupted!!! All these miracles were interruptions. But Jesus never saw them that way; He saw them as divine appointments! [The same went for His teaching. Yes, He did lay out systematic discourse in the Sermon on the Mount, the Kingdom parables, and the Olivet Discourse (Matthew 5–7, 13, 24, 25). {But} Look at a sampling, however, of what He taught as a result of responding to interruptions. An expert in the Law tested Him on “Who is my neighbor?” and we gained the Parable of the Good Samaritan (Luke 10). The Pharisees and the teachers of the Law muttered against Him welcoming sinners, and He responded with the stories of the lost sheep, lost coin, and lost son (Luke 15). We would have missed the discipleship of Matthew and Zacchaeus if Jesus had not interrupted His schedule. We would not have the teaching on the new birth had Jesus not taken time with Nicodemus (John 3), or the teaching on worship had Jesus ignored the Samaritan woman (John 4).] The fact is, if Jesus had never allowed His schedule to be interrupted, our Bibles would be pretty thin. Now what does that mean for us? Exactly what G.H. Morling said: “Things don't just “happen” in the providence of God. The interruption may well be our highest task at that very moment.” Now I say all of this because of the context of this story that is given to us. It says in… Acts 3:1 (ESV)— 1 Now Peter and John were going up to the temple at the hour of prayer, the ninth hour.  Our Flexibility— You see, they were on their way to do the spiritual stuff. But (as we'll see next week) they were willing to put that on hold in order to enter into the world of a crippled beggar and to bring him both physical and spiritual healing. And you know, one of the things I've learned in ministry (but you know, I think it applies to all of us) is that we have to allow our schedules to be interrupted; because those interruptions may be God's divine appointments. And like with Abraham, Moses, and Paul, those divine appointments may even result in their (or someone else's) commission. And so let us allow God to interrupt our schedules so that He can use us to meet the physical and spiritual needs of those who need Jesus. Let's do so. Amen.

Futurists believe that there is a 7-year tribulation out there to come based on a similar hermeneutic that we found in the Anti-Christ and the temple episodes. This hermeneutic is smashing together passages throughout scripture that are taken out of context. The main passages they use are Jer 30:7 of Jacob’s trouble, and a future 39th week to Daniel 9’s prophecy of the abomination of desolation connected to Matthew 24:21 and Revelation 7:14. Join Matt and Doc Ryan as they answer some of these questions!

Eschatology (the doctrine of last things) is one of the most hotly debated subjects in all of theology. The Olivet Discourse (Matthew 24–25; Mark 13; Luke 17) is at the epicentre of this debate with different interpreters reaching very different conclusions. In today’s show, amillennialist Tyrell sits with premillennialist Tim Cantrell (Antioch Bible Church) and ... Read more Episode 60: The Olivet Discourse

Rapture, End Times, Pre-Tribulation, Dispensationalism. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Christ’s Olivet Discourse—Matthew 24-24 part 1

Towards the end of Tuesday, Jesus walked to the Mount of Olives where He defined (for His disciples) terrible things that will come to pass in the last days. These prophetic teachings are known as the Olivet Discourse (Matthew 24-25; Mark 13; Luke 21).

A message from the book of Matthew.

The Olivet Discourse Matthew 24 – 25 This is a Special Extended Episode. There is no PDF transcript available for this story.

The Olivet Discourse (Matthew 24, Luke 21) is Jesus' great prophecy of the end-times, answering 3 Questions (v3): (1) What is the Sign of the Temple's destruction (Luke 21:7, 20-24)?, (2) what are the Signs of His 2nd Coming? (Matt 24:4-31), and (3) the Signs of the End of the Age/Tribulation (v32-44).

The Olivet Discourse (Matthew 24, Luke 21) is Jesus' great prophecy of the end-times, answering 3 Questions (v3): (1) What is the Sign of the Temple's destruction (Luke 21:7, 20-24)?, (2) what are the Signs of His 2nd Coming? (Matt 24:4-31), and (3) the Signs of the End of the Age/Tribulation (v32-44).

In Matthew's version of the Olivet Discourse (Matthew 24–25), I talked about three temptations for the Church that will be prevalent during the Antichrist's great tribulation. I focused on Matthew's Olivet Discourse showing that these three temptations should not be taken lightly by believers. They will be real, concrete temptations that will cause many in […] Related Posts: The Olivet Discourse Is about the DELAY of Jesus's… Peter on the DELAY of Jesus's Coming, and a Biblical… The Problem with Interpreting Matt 24:30 as… The post How to Prepare for Jesus' Second Coming: THREE Temptations to Apostatize in Matthew's Olivet Discourse – Ep. 68 appeared first on ESCHATOS MINISTRIES.

In the Olivet Discourse (Matthew 24/Mark 13/Luke 21), Jesus outlines some of the key signs that will let us know when we have entered the last generation before He returns. A clear understanding of the Olivet Discourse...[powerpress]

In the Olivet Discourse (Matthew 24/Mark 13/Luke 21), Jesus outlines some of the key signs that will let us know when we have entered the last generation before He returns. A clear understanding of the Olivet Discourse...[powerpress]