Apr 21, 2022 · Answer. The Olivet Discourse is the name given to the orderly and extended teaching given by Jesus Christ on the Mount of Olives. His subject is the end times. This discourse is recorded in Matthew 24:1 – 25:46. Parallel passages are found in Mark 13:1-37 and Luke 21:5-36. The record in Matthew is the most extensive, so reference here will be ...
The Olivet Discourse is the name given to the passage containing Jesus' teaching on the Mount of Olives in Matthew 24:1—25:46 (also Mark 13:1-37; Luke 21:5-36 ). It includes significant focus on prophecy regarding Israel's future. Jesus predicted the destruction of the Jewish temple ( Matthew 24:1-2 ).
Jul 15, 2016 · The Olivet Discourse is the last major teaching section of Jesus, that he gave on the Mount of Olives, as recorded in Matthew, Mark, and Luke (Matthew 24:3-25:46; Mark 13:3-37; Luke 21:5-36). It deals with the signs of Christ’s return and events associated with it. Matthew has the longest version and begins with the disciples asking Jesus when the Temple will be …
The Olivet Discourse and the End of the World Matthew 24–25 This sermon by Jesus was important enough to the early Church that the JST to Matthew 24 was extracted and published separately. It is included today as part of the Pearl of Great Price as Joseph Smith-Matthew. What does Jesus prophecy about the Temple?
The Olivet Discourse is the last major teaching section of Jesus, that he gave on the Mount of Olives, as recorded in Matthew, Mark, and Luke ( Matthew 24:3-25:46; Mark 13:3-37; Luke 21:5-36 ). It deals with the signs of Christ’s return and events associated with it.
It is the position that what Jesus spoke of in the Olivet Discourse was partially fulfilled in the time of the destruction of Jerusalem in 70 A.D., but will also be fulfilled completely shortly before the return of Christ with the manifestation of the antichrist, that man of lawlessness who exalts himself in idolatrous worship.
The Olivet Discourse or Olivet prophecy is a biblical passage found in the Synoptic Gospels in Matthew 24 and 25, Mark 13, and Luke 21.
The Olivet discourse is the last of the Five Discourses of Matthew and occurs just before the narrative of Jesus' passion beginning with the anointing of Jesus . In all three synoptic Gospels this episode includes the Parable of the Budding Fig Tree.
There are four quite different Christian eschatological views Preterism is the belief that all of these predictions were fulfilled by the time Jerusalem fell in 70 AD. Preterism considers that most, if not all, prophecy has been fulfilled already, usually in relation to the destruction of Jerusalem by the Romans in 70CE.
Within conservative, evangelical Christian thought, two opposite viewpoints of the Great Tribulation have been expressed in a debate between theologians Kenneth L. Gentry and Thomas Ice. The Great Tribulation occurred during the 1st century. Those events marked the end of God's focus on and exaltation of Israel.
Biblical narrative. The Siege and Destruction of Jerusalem, by David Roberts (1850). According to the narrative of the synoptic Gospels, an anonymous disciple remarks on the greatness of Herod's Temple. Jesus responds that not one of those stones would remain intact in the building, and the whole thing would be reduced to rubble.
This Olivet Discourse Deception study gives a verse-by-verse explanation of the warnings that Messiah gave in the Olivet Discourse, which led to the desolation of the temple, city and Jews.
The historical record validates that Messiah’s warnings in the Olivet Discourse were fulfilled in the first century, in that generation of Jews, just as He proclaimed.
The first verses of Matthew 24 set the stage and establish context. There is no controversy of interpretation here; most agree, regardless of stance, that Messiah predicts here a destruction of the Jerusalem temple standing in his own time, and will agree that this was literally fulfilled, to the point that critics use this as supposed evidence that the Gospels were written after 70 AD.
Messiah’s purpose in this discourse was not at all to give His people signs of His coming again, but to warn that generation of believers of the approaching destruction of Jerusalem, and to give to them a sure sign whereby they might, and whereby in fact His own people did, secure their safety by fleeing the land and city. (PM)
It’s the same context of Messiah coming in power to desolate the Jews and the temple; and to setup His kingdom. Matthew simply put it on the end of the Olivet Discourse text. Mark’s Gospel is short, so he did not include the text.
We’ll follow the narrative of Matthew’s gospel, as it is cited the most; but will add in the recordings in Luke and Mark when needed, as they add important details.
Yet in the short space of forty years all this was exactly accomplished. Jerusalem was taken by the Roman armies, under the command of Titus, A.D. 70.
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