Hi, everyone. I’m sharing the following video (“You’ve Gotta Be Kidding…Right?”) by request, and with the permission of Brian Martin (http://www.fulfilledcg.com). I had the privilege of meeting Brian in September 2018 when we were both speakers at the Big Tex Conference in Kerrville, Texas. I have a deeper appreciation for him since that time.
Please note that the address listed at the end of this video should be updated to this one:
Brian Martin 3784 Camanche Pkwy N Ione, CA 95640
“You’ve Gotta Be Kidding . . . Right? chronicles Brian L. Martin (general editor of Fulfilled! Magazine)’s journey to Preterism. Join him as he encounters scriptural principles like audience relevance, apocalyptic language, cloud-comings, and more. Lighthearted enough to make viewers laugh, interesting enough to keep viewers engaged, and truth-packed enough to make an impact.”
[A] come up among the 10 horns [B] subdue and pluck out three of the first horns [C] have a mouth speaking pompous words [D] make war against the saints [E] be different than the other 10 horns [F] “intend to change times and law” [G] and prevail against the saints for 3.5 years until the coming of the Ancient of Days and the possession of the kingdom by the saints.
The previous post looked at several roles of the little horn (A, B, C, and E), and the majority of this post will look at how he intended to change times and law (F).
The Body of the Fourth Beast Destroyed and Burned (Daniel 7:11)
In Daniel 7:9-10, Daniel saw a throne scene in which “thrones were put in place, and the Ancient of Days was seated,” and a court was also seated and books were opened. Verse 11 then comes back to the little horn and the fourth beast, saying,
“I watched then because of the sound of the pompous words which the horn was speaking; I watched till the beast was slain, and its body destroyed and given to the burning flame.”
In this series I am making the case that the fourth beast/kingdom of Daniel and “the beast” of the book of Revelation was Zealot-led Israel. The language used here in this verse certainly fits, considering that Israel was destroyed in the Jewish-Roman War of 66-73, and considering that Jerusalem and the temple were burned with fire (fulfilling Matthew 22:7; II Peter 3:7, 10, 12; Revelation 17:16; 18:8-9, 18; 19:20).
This does not fit Rome, which many say was the fourth beast of Daniel and “the beast” of the book of Revelation. Rome was not slain, destroyed, or burned during the Jewish-Roman War, when the kingdom of God was set up (Daniel 2:35, 44; Matthew 16:27-28, 21:43; Revelation 11:15). In fact, the Roman Empire achieved even greater heights during the second century AD.
The Lives of the Other Beasts Were Prolonged (Daniel 7:12)
In Daniel 7:12, Daniel noted a sharp contrast between the downfall of the fourth beast and the downfall of the previous three beasts:
“As for the rest of the beasts, they had their dominion taken away, yet their lives were prolonged for a season and a time.”
Whereas the fourth beast was slain, destroyed, and burned (Daniel 7:11), the other three beasts lost their dominion but lived on “for a season and a time.” When Babylon was conquered by Medo-Persia in 539 BC, Babylon lost its dominion, but remained as a colony of Medo-Persia. When Persia was conquered by Greece in 330 BC, Persia lost its dominion, but remained as a province of the Seleucid Empire ruled by one of Alexander the Great’s four generals. Greece likewise lived on after the Maccabee victories of 164-142 BC. The principal cities of Babylon, Persia, and Greece were not burned and leveled, their religious systems didn’t collapse, etc.
When Israel and Jerusalem fell in 70 AD, however, there was great physical and religious devastation. Israel, the fourth beast, was slain, destroyed, burned. Although Israel briefly rose up again about 65 years later in the Bar Kokhba Revolt (132-135 AD), its sacrificial system was buried and laid to rest. Its priesthood was gone. According to Josephus, Israel was not merely “taken” as it had been five times previously, but this was its second “desolation” (see Revelation 18:19):
“And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and six months after it was built” (Wars 6.10.1).
Jerusalem, aside from its towers and a wall, was also leveled to the ground, just as Jesus predicted:
“For the days will come upon you when your enemies will build and embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation” (Luke 19:43-44).
“Caesar gave orders that they should now demolish the entire city and temple, but should leave as many of the towers standing as were of the greatest eminency…and so much of the wall as enclosed the city on the west side… but for all the rest of the wall, it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited. This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind” (Wars 7.1.1).
The Romans had also cut down everything in an 11.25 mile radius around the city, so that to visitors Judea and the former suburbs of the city appeared as a desert wasteland:
“And now the Romans, although they were greatly distressed in getting together their materials, raised their banks in one and twenty days, after they had cut down all the trees that were in the country that adjoined to the city, and that for ninety furlongs round about, as I have already related. And truly the very view itself of the country was a melancholy thing; for those places which were before adorned with trees and pleasant gardens were now become a desolate country every way, and its trees were all cut down: nor could any foreigner that had formerly seen Judea and the most beautiful suburbs of the city, and now saw it as a desert, but lament and mourn sadly at so great a change: for the war had laid all the signs of beauty quite waste: nor if any one that had known the place before, had come on a sudden to it now, would he have known it again; but though he were at the city itself, yet would he have inquired for it notwithstanding” (Wars 6.1.1).
The contrast in Daniel 7:11-12 makes a lot of sense when Israel is viewed as the fourth beast, but would make no sense if Rome was the fourth beast. Let’s try it, though, just for argument’s sake:
“…I watched till the Roman Empire was slain, and its body destroyed and given to the burning flame. As for Babylon, Medo-Persia, and Greece, they had their dominion taken away, yet their lives were prolonged for a season and a time” (Daniel 7:11-12; Rome as the fourth beast).
It doesn’t work. When the kingdom of God was set up and given into the hands of the saints in the first century (Daniel 2:35, 44; Daniel 7:18, 22, 27; Matthew 16:27-28, 21:43; Revelation 11:15), Rome did not have its dominion taken away at that time. Rome was not burned, slain, or destroyed. The Roman Empire came out of the Jewish-Roman War stronger than it was before the war. That time of kingdom transition was great devastation for Israel, not Rome.
The Kingdom Given to the Saints (Daniel 7:17-18, 21-22, 26-27)
The transition from the fourth kingdom to the everlasting kingdom of the saints was already seen in Daniel 2:35, 44. This transition is repeated three times in Daniel 7:
“Those great beasts, which are four, are four kingdoms which arise out of the earth. But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever” (Daniel 7:17-18).
“I was watching; and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom” (Daniel 7:21-22).
“But the court shall be seated, and they shall take away his dominion, to consume and destroy it forever. Then the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him” (Daniel 7:26-27).
In all of this, it’s clear that the downfall of the fourth beast and the 11th horn coincides with the saints inheriting the kingdom of God. As I noted in the introduction to this series, we also see this transition in Matthew 21:42-44.
“Jesus said to them, ‘Did you never read in the Scriptures: “The stone which the builders rejected has become the chief cornerstone…?” Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder’” (Matthew 21:42-44).
Israel and Jerusalem suffered defeat and destruction during the Jewish-Roman War (66-73 AD). They were ground to powder by the falling stone of Daniel 2:34-35, 45. Yet out of that tragedy has come the awesome, redemptive, and enduring news that this stone is a great mountain, the kingdom of God. It’s a kingdom that has no end (Luke 1:33).
The 11th Horn Would Change Times and Law (Daniel 7:25)
Coming back to the little horn, we see a statement in Daniel 7:25 that the 11th horn would “intend to change times and law.” I welcome any ideas from readers on this point, but I would like to propose that two key actions taken during the Jewish-Roman War seem to fit this description. Neither action had ever taken place since the days of Moses and Aaron:
 the decision to no longer receive gifts or sacrifices for foreigners  choosing an unqualified and fake high priest who was not of Aaron’s bloodline.
The following description by Josephus is quite revealing about what transpired during the Jewish-Roman War due to “the fourth philosophy” of the Zealots. Josephus said that their philosophy spread like an infection as the Jewish revolt blew up into a flame in 66 AD (Wars 2.13.6, Wars 2.14.6). It resulted in the type of great changes described in Daniel 7:25.
“[T]he sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together” (Antiquities 18.1.1).
Eleazar ben Simon had a big hand in altering the customs of the Jews, but the first big move was made in Jerusalem by a different Eleazar just a few months before he was reassigned to Idumea and his role as leader of the Zealots shifted to Eleazar ben Simon (we will discuss this shift below). It was Eleazar ben Ananias who made the first big move in August 66 AD when he put a stop to all the sacrifices and offerings of the Gentiles, something which had never been done since the days of Moses and Aaron:
“At the same time Eleazar, the son of Ananias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; and when many of the high priests and principal men besought them not to omit the sacrifice, which it was customary for them to offer for their princes, they would not be prevailed upon. These relied much upon their multitude, for the most flourishing part of the innovators assisted them; but they had the chief regard to Eleazar, the governor of the temple.
Hereupon the men of power got together, and conferred with the high priests, as did also the principal of the Pharisees; and thinking all was at stake, and that their calamities were becoming incurable, took counsel what was to be done. Accordingly, they determined to try what they could do with the seditious by words, and assembled the people before the brazen gate, which was that gate of the inner temple [court of the priests] which looked toward the sun-rising. And, in the first place, they showed the great indignation they had at this attempt for a revolt, and for their bringing so great a war upon their country; after which they confuted their pretense as unjustifiable, and told them that their forefathers had adorned their temple in great part with donations bestowed on them by foreigners, and had always received what had been presented to them from foreign nations; and that they had been so far from rejecting any person’s sacrifice (which would be the highest instance of impiety,) that they had themselves placed those donation about the temple which were still visible, and had remained there so long a time; that they did now irritate the Romans to take arms against them, and invited them to make war upon them, and brought up novel rules of a strange Divine worship, and determined to run the hazard of having their city condemned for impiety, while they would not allow any foreigner, but Jews only, either to sacrifice or to worship therein. And if such a law should be introduced in the case of a single private person only, he would have indignation at it, as an instance of inhumanity determined against him; while they have no regard to the Romans or to Caesar, and forbid even their oblations to be received also; that however they cannot but fear, lest, by thus rejecting their sacrifices, they shall not be allowed to offer their own; and that this city will lose its principality, unless they grow wiser quickly, and restore the sacrifices as formerly, and indeed amend the injury [they have offered foreigners] before the report of it comes to the ears of those that have been injured.
And as they said these things, they produced those priests that were skillful in the customs of their country, who made the report that all their forefathers had received the sacrifices from foreign nations. But still not one of the innovators would hearken to what was said; nay, those that ministered about the temple would not attend their Divine service, but were preparing matters for beginning the war…” (Wars 2.17.2-4)
To be clear, Eleazar ben Ananias was not the same person as Eleazar ben Simon, who was one of the three main Zealot leaders during the first half of the Jewish-Roman War, along with John Levi of Gischala and Simon Bar Giora. Various sources seem to confuse these two Eleazars, and as a result they have attributed certain roles and actions to the wrong person.
For example, the Encyclopedia Judaica says that Eleazar ben Ananias was Captain of the Temple “and continued to hold that position until the destruction of the Temple.” This is not true, however, according to Josephus. Around December of 66 AD, Eleazar ben Ananias was named as one of the 10 generals for war against Rome, and he was assigned to Idumea, a region south of Judea (Wars 2.20.4). At this same time, Eleazar ben Simon, the war hero credited with defeating Cestius Gallus, was quickly gaining power in Jerusalem and the people “submitted themselves to his authority in all public affairs” (Wars 2.20.3). Eleazar ben Simon gained and kept control of the inner court of the temple until he was killed at the beginning of the Roman siege in April 70 AD (Wars 5.3.1).
Likewise, on page 219 of Final Decade Before the End (a great resource), Ed Stevens cites Hegesippus (110-180 AD) and Yosippon (10th century AD), who say that after “blocking Roman access to the temple,” Eleazar ben Ananias “then seized control of the temple and used it as his fortress…from that point forward” (Heg. 2:10, 5:1; Yos. 61). Hegesippus even claimed that this same Eleazar “was on Masada after the temple was burned” (Heg. 5:53). Here he apparently confuses Eleazar ben Ananias with a third Eleazar – Eleazar ben Jairus, who fled to Masada in September 66 AD (Wars 2.17.9) and later committed suicide there with around 700 others in 73 AD (Wars 7.8.1).
The confusion over Eleazar ben Ananias and Eleazar ben Simon is the seventh problem covered by Tal Ilan and Jonathan J. Price in their article, “Seven Onomastic Problems in Josephus’ “Bellum Judaicum” [Wars of the Jews]. They write about the strange disappearance of “Eleazar ben Ananias,” who played such a large role at the beginning of the Jewish Revolt, but is never mentioned again by Josephus. They also write about the sudden appearance of Eleazar ben Simon at this same point in Wars of the Jews.
Indeed, both Eleazars are mentioned in Wars 2.20.3-4, one for the last time and the other for the first time. I would like to suggest that the baton of Zealot leadership in Jerusalem was handed off at this time (around December 66 AD) from Eleazar ben Ananias to Eleazar ben Simon.
Eleazar ben Ananias
Eleazar ben Simon
August 66 AD
“…but they had the chief regard to Eleazar, the governor of the temple” (Wars 2.17.2)
“…the people were circumvented, and submitted themselves to his authority in all public affairs” (Wars 2.20.3)
February 68 AD
Presumably in Idumea
(No longer mentioned by Josephus)
“leaders of the Zealots… These leaders were Eleazar, the son of Simon, who seemed the most plausible man of them all, both in considering what was fit to be done, and in the execution of what he had determined upon…” (Wars 4.4.1)
Although Eleazar ben Ananias initiated the cessation of sacrifices for Gentiles, Eleazar ben Simon was the one who enforced this new rule as he made his headquarters in the temple for the next 3.5 years until his death in April 70 AD. The following, for the sake of clarity, is an overview of the lives of Eleazar ben Ananius and Eleazar ben Simon (all of the primary Zealot leaders will be discussed when we come to Revelation 13):
Eleazar ben Ananius
Eleazar ben Ananius was the governor of the temple, (Antiquities 20.9.3, Wars 2.17.2), the second highest position in the temple other than high priest. It’s suggested that he obtained this position in 62 AD. This position was known as “segan” (Aramaic) or “sagan” (Hebrew). According to Rabbi Hanina Segan ha-Kohanim (40-80 AD), “In case the high-priest became unfit for service, the ‘Segan’ [Deputy] should enter at once to do the service” (Talmud, Tractate Sota 42a).
Eleazar’s father, Ananius ben Nedebaios, was the high priest from roughly 46-52 AD. He’s the one who commanded Paul to be struck on the mouth during his appearance before the Sanhedrin (Acts 23:2), prompting Paul to prophesy that Ananias would also be struck (verse 3). Ananius also gave evidence against Paul to the governor Felix at Caesarea (Acts 24:1). The Pulpit Commentary says that he “was a violent, haughty, gluttonous, and rapacious man, and yet looked up to by the Jews.” When Eleazar was the commander of the temple, he was anti-Roman, but his father, Ananias was pro-Roman (one of the complaints of the Zealots was that the Herodian dynasty appointed high priests who were sympathetic to Rome).
In Final Decade before the End (p. 219), Ed Stevens says that Eleazar ben Ananias led a challenge against Roman troops in May 66 AD. “When the Roman Procurator Gessius Florus brought his soldiers to Jerusalem to confiscate all the gold from the Temple (May AD 66),” Yosippon recorded the following:
[Eleazar b. Ananius]… being a youth and very stout of heart, saw the evil that Florus did among the people. He sounded the shofar, and a band of youths and bandits, men of war, gathered around him, and he initiated a battle, challenging Florus and the Roman troops [Sepher Yosippon, ch. 59].
In The Wars of the Jews by Josephus, Eleazar ben Ananias was first mentioned in Wars 2.17.2, as we have already seen, in connection with the events of August 66 AD, which Josephus said were the true beginning of the Jewish-Roman War. He was mentioned again in Wars 2.17.5 as being among “the seditious” (the Zealots) who “had the lower city [of Jerusalem] and the temple in their power,” while “the men of power, with the high priests, as also all the part of the multitude that were desirous of peace, took courage, and seized upon the upper city [Mount Sion].”
Soon after this, Eleazar’s father Ananius was killed by “Manahem, the son of Judas, that was called the Galilean” (Wars 2.17.8-9). Manahem had gone to Masada, broken open king Herod’s armory, stolen arms for his own people and “other robbers,” and “returned in the state of a king to Jerusalem.” Josephus says that Manahem “became the leader of the sedition” (the Zealot movement), but this only lasted for about a month. After Manahem killed Ananias, “Eleazar and his party” avenged his father’s death and killed Manahem.
The last time that Eleazar ben Ananias was mentioned by Josephus was in Wars 2.20.4. There it was said that he was appointed as one of the 10 generals of war. He was one of three commanders assigned to Idumea, south of Judea. This was around December 66 AD, soon after the surprising Jewish victory over Cestius Gallus in November 66 AD. Presumably Eleazar ben Ananias left Jerusalem at this point and took up residence in Idumea. Josephus never mentioned him again.
Eleazar ben Simon
Eleazar ben Simon was first introduced by Josephus in Wars 2.20.3 (just before Josephus mentioned Eleazar ben Ananias for the last time). Eleazar ben Simon was the nephew of Simon Bar Giora, one of the three main Zealot leaders. In Wars 6.4.1, Josephus referred to him as “the brother’s son of Simon the tyrant.”
In Wars 4.4.1 Josephus said that Eleazar ben Simon was the main leader of the Zealots at this point. This was in early 68 AD, shortly after John Levi of Gischala, the other main Zealot leader, had fled his hometown and come up to Jerusalem. Josephus said regarding Eleazar ben Simon that he was “the most plausible man” of the Zealot leaders, “both in considering what was fit to be done, and in the execution of what he had determined upon.” Josephus also said that it was “Eleazar, the son of Simon, who made the first separation of the zealots from the people, and made them retire into the temple” (Wars 5.1.2).
John Levi joined forces with Eleazar and, after killing Ananus ben Ananus and the other high priests in February-March 68 AD, together they seized control of the entire city of Jerusalem. In spring or summer 69 AD Simon Bar Giora seized control of the upper city of Jerusalem and parts of the lower city. John Levi maintained control of part of the lower city and the outer court of the temple, and Eleazar ben Simon controlled the inner court of the temple.
Source: Mark Mountjoy, New Testament Open University (June 9, 2015)
Then a short time before the Roman siege began on April 14, 70 AD, Eleazar ben Simon turned against John because, according to Josephus, “he could not bear to submit to a tyrant [John] who set up after him” (Wars 5.1.2). There were then “three treacherous factions in the city” (Wars 5.1.4; Revelation 16:19). This was the breakdown of the three armies (Wars 5.6.1):
 Simon Bar Giora: 10,000 men and 50 commanders; 5000 Idumeans and eight commanders  John Levi: 6,000 men and 20 commanders  Eleazar ben Simon: 2,400 men
Eleazar ben Simon was killed by John Levi’s forces on April 14, 70 AD, just as the Roman general Titus began his siege. This happened at the Feast of Unleavened Bread. Eleazar opened the gates to the inner court of the temple
“and admitted such of the people as were desirous to worship God into it. But John made use of this festival as a cloak for his treacherous designs, and armed the most inconsiderable of his own party, the greater part of whom were not purified, with weapons concealed under their garments, and sent them with great zeal into the temple, in order to seize upon it; which armed men, when they were gotten in, threw their garments away, and presently appeared in their armor… These followers of John also did now seize upon this inner temple, and upon all the warlike engines therein, and then ventured to oppose Simon. And thus that sedition, which had been divided into three factions, was now reduced to two” (Wars 5.3.1).
During the first half of the Jewish-Roman War (Fall 66 AD – Spring 70 AD), Eleazar ben Simon was the Zealot leader who controlled the inner court of the temple. His location and position allowed him to oversee and regulate the activities which took place there.
Phannias, the Fake High Priest of the Zealots
The second major custom to be altered had to do with the high priesthood. In Antiquities of the Jews, Josephus gave an account of the high priests from Aaron until his own time, taking note of the strict rule that every high priest had to be a blood descendant of Aaron. This rule was broken by the Zealots (“the seditious”) during the Jewish-Roman War:
“AND now I think it proper and agreeable to this history to give an account of our high priests; how they began, who those are which are capable of that dignity, and how many of them there had been at the end of the war. In the first place, therefore, history informs us that Aaron, the brother of Moses, officiated to God as a high priest, and that, after his death, his sons succeeded him immediately; and that this dignity hath been continued down from them all to their posterity. Whence it is a custom of our country, that no one should take the high priesthood of God but he who is of the blood of Aaron, while every one that is of another stock, though he were a king, can never obtain that high priesthood. Accordingly, the number of all the high priests from Aaron, of whom we have spoken already, as of the first of them, until Phanas, who was made high priest during the war by the seditious, was eighty- three” (Antiquities 20.10.1).
In Wars 4.3.6-8, Josephus provided the details of how the Zealots committed this treachery. This took place around December 67 AD. Keep in mind that Eleazar ben Simon was the main leader of the Zealots at this time (Wars 4.4.1), controlling the inner court of the temple:
Now the people were come to that degree of meanness and fear, and these robbers to that degree of madness, that these last took upon them to appoint high priests. So when they had disannulled the succession, according to those families out of which the high priests used to be made, they ordained certain unknown and ignoble persons for that office, that they might have their assistance in their wicked undertakings; for such as obtained this highest of all honors, without any desert, were forced to comply with those that bestowed it on them…
These men made the temple of God a strong hold for them, and a place whither they might resort, in order to avoid the troubles they feared from the people; the sanctuary was now become a refuge, and a shop of tyranny. They also mixed jesting among the miseries they introduced, which was more intolerable than what they did; for in order to try what surprise the people would be under, and how far their own power extended, they undertook to dispose of the high priesthood by casting lots for it, whereas, as we have said already, it was to descend by succession in a family. The pretense they made for this strange attempt was an ancient practice, while they said that of old it was determined by lot; but in truth, it was no better than a dissolution of an undeniable law, and a cunning contrivance to seize upon the government, derived from those that presumed to appoint governors as they themselves pleased.
Hereupon they sent for one of the pontifical tribes, which is called Eniachim, and cast lots which of it should be the high priest. By fortune the lot so fell as to demonstrate their iniquity after the plainest manner, for it fell upon one whose name was Phannias, the son of Samuel, of the village Aphtha. He was a man not only unworthy of the high priesthood, but that did not well know what the high priesthood was, such a mere rustic was he! yet did they hail this man, without his own consent, out of the country, as if they were acting a play upon the stage, and adorned him with a counterfeit thee; they also put upon him the sacred garments, and upon every occasion instructed him what he was to do. This horrid piece of wickedness was sport and pastime with them, but occasioned the other priests, who at a distance saw their law made a jest of, to shed tears, and sorely lament the dissolution of such a sacred dignity.
So the times and the law of the Jews were significantly changed by these actions which Eleazar ben Simon had a major hand in carrying out. If you have any further insights into how the times and law were changed by the little horn, please feel free to share them.
In the next post, we will look at how the little horn persecuted the saints for 3.5 years right up until the time that the kingdom was given into their hands.
In Matthew 21:43-45 Jesus stunned the religious leaders of Israel by telling them that the kingdom of God would be taken out of their hands and given to another nation. His statement, however, didn’t come out of nowhere. Compare the words of Jesus to what is said in Daniel 2 and 7, where we read about the transition from the fourth kingdom to the everlasting kingdom of God. I’ve letter-coded and highlighted the parallels (A, B, C, D, and E):
“Therefore I say to you, [A]the kingdom of God will be taken from you and [B]given to a nation bearing the fruits of it. And whoever falls on [C]this stone will be broken; but on whomever it falls, it [D]willgrind him to powder. Now when the chief priests and Pharisees heard His parables, they perceived that [E]He was speaking of them” (Matthew 21:43-45).
“You watched while [C]a stone was cut out without hands, which [D]struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold were [D]crushed together, and became like chaff from the summer threshing floors; the wind carried them away so that no trace of them was found. And [C]the stone that struck the image became a great mountain and filled the whole earth… And in the days of these kings the God of heaven will set up [A] a kingdom which shall never be destroyed … The fourth beast shall be [E]a fourth kingdom on earth, which shall be different from all other kingdoms, and shall devour the whole earth, trample it and break it in pieces… Then [A]the kingdom and dominion and the greatness of the kingdoms under the whole heaven, shall be [B]given to the people, the saints of the Most High. His kingdom is an everlasting kingdom…” (Daniel 2:34-35, 44; 7:23, 27).
This chart also helps to show the parallels, and how Jesus confirmed the identity of Nebuchadnezzar’s fourth kingdom (Daniel 2), Daniel’s fourth beast (Daniel 7), and the beast of Revelation:
Daniel 2:34-35, 44
Daniel 7:23, 27
“given to the people, the saints of the Most High”
“given to a nation bearing the fruits of it”
“a stone”; “the stone”
“struck the image on its feet of iron and clay, and broke them to pieces”; “crushed together”
“ will grind him to powder”
“a fourth kingdom on earth”
“He was speaking of them”
From the time I became a preterist in 2009 until about six months ago, I was convinced that the beast of the Book of Revelation was Nero and the Roman Empire. After all, the Greek philosopher Apollonius of Tyana (15-98 AD) explicitly referred to Nero as “a beast.” After all, a certain form of Nero’s name, “Nrwn Qsr,” when calculated using Hebrew gematria, is said to equal “666.” After all, Nero persecuted Christians…
At the same time, I was failing to reconcile the Rome/Nero model of the beast with certain passages in Daniel 2, Daniel 7, and Revelation 19. Despite those issues, I never thought I would abandon the Roman model of the beast. This was true even in July 2016 when I made a case for viewing the 10 horns of Revelation 17 as the 10 Jewish generals named by Josephus in Wars 2.20.3-4. For about a week, I considered a reader’s suggestion that there were three beasts in the book of Revelation:  the sea beast with seven heads and 10 horns (Roman)  the land beast with two horns a.k.a. the false prophet (Jewish), and  the scarlet beast with seven heads and 10 horns (Jewish). Ultimately, that didn’t work either.
I decided it was time to restudy and reconsider “the beast.” I decided to not only pay attention to all 35 verses where a beast is mentioned in Revelation, but also to reconcile this study with what is said about the fourth beast/kingdom in Daniel 2 and 7. This study has revealed that the fourth beast – depicted first as iron, and later as iron and clay (Daniel 2:40-43) – was not Rome and Nero. It was Israel, and it was the Zealots who conquered that nation like kings and brought it to destruction.
If we take a close look at Daniel 2 and 7, and then compare it to what Jesus said in Matthew 21:43-45, isn’t it clear that Jesus identified Israel (and its leaders) as the “feet of iron and clay” that would soon be struck and crushed by the rock in Nebuchadnezzar’s dream? Didn’t Jesus portray Israel, not Rome, as the fourth kingdom which would lose the kingdom and be destroyed at the very time that it would be given into the hands of the saints? In this series, we will take a deeper look at all this and more in Daniel 2 and 7 before going on to examine various passages in Revelation 11, 13-17, and 19-20 which speak about the beast.
A Summary of Evidence that the Beast Was Israel, Not Rome
The following is some of the evidence that will be shown in this series for why the beast of Revelation was Israel and not Rome:
*Nebuchadnezzar saw a great image in his dream, and the legs and feet (Daniel 2:33, 40) were the fourth kingdom. Babylon was the head of that image (verse 38), and the feet were the final stage. When the feet were struck by the stone, they were broken into pieces and the entire statue was crushed (verses 34-35, 44-45). At that time, the kingdom of God was set up (verses 35, 44). At that time, Rome was neither crushed nor in its final stage, but Israel was crushed (see Matthew 21:43-44).
*The fourth beast of Daniel 7 was a fourth kingdom (verses 7, 17, 23). Daniel watched as the fourth “beast was slain, and its body destroyed and given to the burning flame” (verse 11). This did not happen to Rome, but it definitely happened to Israel.
*Revelation 11 says that the beast would kill the two witnesses, and that in that same hour an earthquake would kill 7000 people in Jerusalem. In Wars of the Jews Josephus describes an earthquake which took place in late February or early March 68 AD. That same night an army of Idumeans, working on behalf of the Zealots, killed those who tried to keep them out of the city. The next morning 8500 dead bodies were found. The Romans were not in Jerusalem from November 66 AD until early 70 AD, but the Jewish Zealots were there and they not only engaged in mass murder at that time but also prevented victims from being buried (Rev. 11:9).
*In Revelation 13:4 those who worshipped the beast said, “Who is like the beast? Who is able to make war with him?” In Jewish education, it’s taught that Judah Maccabee carried the following expression on his standard when he went to battle around 165 BC: “Who is like unto thee among the mighty, O Lord!” Apparently, a strikingly similar expression was attributed to the Zealots when they slaughtered Roman garrisons at Masada and Jerusalem, and surprisingly defeated the armies of Cestius Gallus in November 66 AD. This expression reflected the excited hope that the Zealots were about to obtain full independence for Judea the way the Maccabees did 200 years before that.
*Revelation 13 shows a second beast, later called “the false prophet,” working closely with and on behalf of the first beast, and even performing signs and wonders. Josephus repeatedly spoke of false prophets working closely with the Zealots (in fact, being hired by them), promoting the war agenda of the Zealots, and claiming to perform signs and wonders.
*The fifth bowl judgment (Revelation 16:10) was poured out “on the throne of the beast,” resulting in darkness, sores, and pain. In Leviticus 26:18-28 God repeatedly warned Israel that a time would come when they would be punished “seven times” for their sins, as God would execute the vengeance of His covenant (verse 25). It’s no coincidence that the covenant imagery of Mount Sinai (Exodus 19) appears in the opening of the seventh seal, the sounding of the seventh trumpet, and the pouring out of the seventh bowl. Those seven-fold judgments were reserved for Israel alone. They were not for Rome, so it follows that when the fifth bowl judgment was poured out “on the throne of the beast,” it was Israel, not Rome, which experienced that darkness and pain. It was Israel that hosted the kingdom of the beast.
*Revelation 16:13-14 describes the dragon, beast, and false prophet working together to gather a mass of people to a great battle. Josephus went to great lengths to describe how the Zealots and the false prophets worked together to compel the people of Israel to go to war, killing and torturing those who wouldn’t go along with their agenda.
*In Revelation 17:3 the beast was shown to be scarlet for a reason that was significant to first century Israel. According to both the Jerusalem Talmud and the Babylonian Talmud, on the Day of Atonement a scapegoat bearing the sins of the people would be released into the wilderness (see Leviticus 16). The scapegoat would wear a crimson (red/scarlet)-colored strap, and it would become white once it reached the wilderness, indicating that God had forgiven their sins. This miracle happened every year. However, says the Babylonian Talmud, “During the last forty years before the destruction of the Temple the lot ‘For the Lord’ did not come up in the right hand; nor did the crimson-colored strap become white.” Also according to the Jerusalem Talmud, “the crimson thread remained crimson.” This appears to be why the beast was seen as scarlet.
*In Revelation 17:16 John was told that the 10 horns of the beast would make the harlot desolate, eat her flesh, and burn her with fire. Josephus repeatedly blamed the Jewish Zealots for the destruction of Israel, Jerusalem, and the temple. He also repeatedly blamed the Zealots for the fire that consumed the temple. He even referred to the Zealots as a wild beast eating its own flesh.
*In Revelation 19:19-20, it’s said that the beast would be captured at the coming of Christ and cast into the lake of fire. This did not happen to Nero or Rome in the first century, but it happened to the Zealot leaders of Israel.
Paul, Peter, and Jude Referred to the Jewish Leaders as “Beasts”
In I Corinthians 15:32 Paul said that he had “fought with beasts at Ephesus.” There is no record that he wrestled with bears, mountain lions, or any other animal. He did, however, deal with Judaizers (Acts 19:8-9, Ephesians 6:12; I Timothy 1:3-4). Likewise, Peter referred to the false prophets (II Peter 2:1) of his day as “natural brute beasts made to be caught and destroyed” (verse 12).
Jude also said that there were “brute beasts” (Jude 10) among the saints, and that Enoch had prophesied about them that Christ would come “with ten thousands of His saints [or ‘angels’], to execute judgment on all” (Jude 14-15). This prophecy is found in Enoch 1:9, and Enoch specified that it would happen 70 generations after the time of Noah (Enoch 10:11-14). Luke confirmed that Jesus’ generation was that 70th generation (Luke 3:23-37).
Josephus Also Referred to the Jewish Leaders as “Beasts”
In early 68 AD Jesus, one of the former high priests, gave this description of the Jewish Zealots in his speech to the Idumeans who had been invited by the Zealots to make war on Jerusalem:
“You may, if you please, come into the city, though not in the way of war, and take a view of the marks still remaining of what I now say, and may see the houses that have been depopulated by their rapacious hands, with those wives and families that are in black, mourning for their slaughtered relations; as also you may hear their groans and lamentations all the city over; for there is nobody but hath tasted of the incursions of these profane wretches, who have proceeded to that degree of madness, as not only to have transferred their impudent robberies out of the country, and the remote cities, into this city, the very face and head of the whole nation, but out of the city into the temple also; for that is now made their receptacle and refuge, and the fountain-head whence their preparations are made against us. And this place, which is adored by the habitable world, and honored by such as only know it by report, as far as the ends of the earth, is trampled upon by these wild beasts born among ourselves” (Wars 4.4.3).
Josephus described Simon Bar Giora, a Zealot leader, in this way:
“This success of Simon excited the zealots afresh; and though they were afraid to fight him openly in a fair battle, yet did they lay ambushes in the passes, and seized upon his wife, with a considerable number of her attendants; whereupon they came back to the city rejoicing, as if they had taken Simon himself captive, and were in present expectation that he would lay down his arms, and make supplication to them for his wife; but instead of indulging any merciful affection, he grew very angry at them for seizing his beloved wife; so he came to the wall of Jerusalem, and, like wild beasts when they are wounded, and cannot overtake those that wounded them, he vented his spleen upon all persons that he met with. Accordingly, he caught all those that were come out of the city gates, either to gather herbs or sticks, who were unarmed and in years; he then tormented them and destroyed them, out of the immense rage he was in, and was almost ready to taste the very flesh of their dead bodies” (Wars 4.9.8).
Later he gave this description of the civil wars in Jerusalem:
“When therefore Titus had marched over that desert which lies between Egypt and Syria, in the manner forementioned, he came to Cesarea, having resolved to set his forces in order at that place, before he began the war. Nay, indeed, while he was assisting his father at Alexandria, in settling that government which had been newly conferred upon them by God, it so happened that the sedition at Jerusalem was revived, and parted into three factions, and that one faction fought against the other; which partition in such evil cases may be said to be a good thing, and the effect of Divine justice. Now as to the attack the zealots made upon the people, and which I esteem the beginning of the city’s destruction, it hath been already explained after an accurate manner; as also whence it arose, and to how great a mischief it was increased. But for the present sedition, one should not mistake if he called it a sedition begotten by another sedition, and to be like a wild beast grown mad, which, for want of food from abroad, fell now upon eating its own flesh” (Wars 5.1.1).
A. INTRODUCTION 1. A Comparison of Matthew 21:43-45 and Daniel 2:34-35, 44; 7:23, 27 2. A Summary of Evidence in Revelation that the Beast Was Israel, Not Rome a. Peter, Jude, and Josephus Referred to the Jewish Leaders as “Beasts” b. 35 Verses Which Speak of a “Beast” in Revelation
B. DANIEL 2 1. Daniel 2:31-45 (Daniel Interprets Nebuchadnezzar’s Dream) 2. Kingdom #1 (Gold / Head) to Kingdom #2 (Silver / Chest and Arms) 3. Kingdom #2 (Silver / Chest and Arms) to Kingdom #3 (Bronze / Belly and Thighs) a. Greece’s Rule Over Israel from 323 BC to 164 BC b. The Jewish Hammer 4. Kingdom #3 (Bronze/Belly & Thighs) to Kingdom #4 (Iron & Iron-Clay/Legs & Feet) a. The Jews Regain Their Independence b. The Judean Kingdom Divided c. They Will Not Adhere to One Another 5. Kingdom #4 (Iron & Iron-Clay/Legs & Feet) to the Everlasting Kingdom (God’s Mountain)
C. DANIEL 7 1. Daniel 7:2-8, 11-12, 16-27 (Daniel’s Vision of Four Beasts) 2. Overview of the Four Beasts 3. The Fourth Beast a. Devouring, Breaking, and Trampling (Daniel 7:7) b. Different from All Other Kingdoms (Daniel 7:7, 23) c. Ten Horns of the Beast (Daniel 7:7, 20, 24) 4. An 11th Horn, “A Little Horn” a. A Little Horn Coming Up Among the 10 Horns (Daniel 7:8, 20-21, 24-26) b. Three Horns Plucked Out by the Roots (Daniel 7:8, 20, 24) c. A Mouth Speaking Pompous Words (Daniel 7:8, 11, 20) d. The Body of the Fourth Beast Destroyed and Burned (Daniel 7:11) e. The Lives of the Other Beasts Were Prolonged (Daniel 7:12) f. The Kingdom Given to the Saints (Daniel 7:17-18, 21-22, 26-27) g. The Little Horn Would Change Times and Law (Daniel 7:25) h. The Saints Given Into the Hand of the Little Horn (Daniel 7:21, 25) 5. Were Christians in Jerusalem During the Jewish-Roman War? a. Nero’s Government Helped Protect the Christians in Pella
D. REVELATION 11 1. Gentiles in Revelation 11:1-2 2. The Two Witnesses and the Beast
E. REVELATION 13 1. Revelation 13:1-2 a. The Beast’s 10 Horns b. The Dragon 2. Revelation 13:3 a. Leaders of the Zealot Movement b. The Beast’s Seven Heads c. The Mortally Wounded Head Was Healed 3. Revelation 13:4 (Who Is Able to Make War with the Beast?) 4. Revelation 13:5-10 a. Given Authority to Continue for 42 Months b. Making War with the Saints 5. Revelation 13:11-15 a. The Second Beast from the Land b. False Prophets Working Closely with the Beast 6. Revelation 13:16-18 (The Mark and the Number ‘666’)
F. REVELATION 14-16 1. Revelation 14:9-11 (Consequences for Worshiping the Beast) 2. Revelation 15:2 (Those Who Have the Victory Over the Beast) 3. Revelation 16:2 (The First Bowl and Sores for Those Who Worshiped the Beast) 4. Revelation 16:10 (The Fifth Bowl Poured on the Throne and Kingdom of the Beast) 5. Revelation 16:13 (Unclean Spirits from the Mouths of the Dragon, Beast, False Prophet)
G. REVELATION 17 1. Revelation 17:3 (A Woman on a Scarlet Beast) 2. Revelation 17:7-11 (Seven Kings and an Eighth) 3. Revelation 17:12-17 (The Ten Horns) a. Making War with the Lamb b. Making the Harlot Desolate, Eating Her Flesh, and Burning Her with Fire
H. REVELATION 19 1. The Beast and His Armies Gathered To Make War 2. The Beast and the False Prophet Captured and Cast into the Lake of Fire
I. REVELATION 20 1. Satan Bound; Those Who Overcame the Beast Reigned with Christ 2. Satan Released; Gathers the Nations to another Battle a. Satan Joins the Beast and False Prophet in the Lake of Fire
35 Verses Which Speak of a “Beast” in Revelation
The beast is spoken of in 35 verses in the book of Revelation (NKJV) – directly in 29 verses, and by a pronoun (“he” or “him”) in six more. To be clear, nine of these verses (Revelation 13:11-16; 16:13; 19:20; and 20:10) speak of a second beast, later called “the false prophet.” I’ve highlighted the references to “the beast” in red, and the references to the second beast, a.k.a. “the false prophet,” in green. These are the passages that will be examined in this series, along with Daniel 2 and 7:
Verse or Passage
7 “When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them” (Revelation 11:7).
-This is a reference to the two witnesses being killed by the beast. See Rev. 11:3-13.
1 Then I stood on the sand of the sea. And I saw a beast rising up out of the sea, having seven heads and ten horns, and on his horns ten crowns, and on his heads a blasphemous name. 2 Now the beast which I saw was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority. 3 And I saw one of his heads as if it had been mortally wounded, and his deadly wound was healed. And all the world marveled and followed the beast. 4 So they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, “Who is like the beast? Who is able to make war with him?”
-In verses 5-8 this beast is referred to by the pronouns “he” and “him”:
5 And he was given a mouth speaking great things and blasphemies, and he was given authority to continue for 42 months. 6 Then he opened his mouth in blasphemy against God, to blaspheme His name, His tabernacle, and those who dwell in heaven. 7 And it was granted to him to make war with the saints and to overcome them. And authority was given him over every tribe, tongue, and nation. 8 And all who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world.
11 Then I saw another beast coming up out of the earth, and he had two horns like a lamb and spoke like a dragon. 12 And he exercises all the authority of the first beast in his presence, and causes the earth and those who dwell in it to worship the first beast, whose deadly wound was healed.
13He performs great signs, so that he even makes fire come down from heaven on the earth in the sight of men.
14 And he deceives those who dwell on the earth by those signs which he was granted to do in the sight of the beast, telling those who dwell on the earth to make an image to the beast who was wounded by the sword and lived. 15He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed.
16 And he causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads,
17 and that no one may buy or sell except one who has the mark or the name of the beast, or the number of his name. 18 Here is wisdom. Let him who has understanding calculate the number of the beast, for it is the number of a man: His number is 666.
(Rev. 14:9, 11)
9 Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, 10 he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. And he shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. 11 And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.”
1 Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete. 2 And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God.
1 Then I heard a loud voice from the temple saying to the seven angels, “Go and pour out the bowls of the wrath of God on the earth.” 2 So the first went and poured out his bowl upon the earth, and a foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image.
10 Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became full of darkness; and they gnawed their tongues because of the pain.
12 Then the sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, so that the way of the kings from the east might be prepared. 13 And I saw three unclean spirits like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet.
3 So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns.
7 But the angel said to me, “Why did you marvel? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns. 8 The beast that you saw was, and is not, and will ascend out of the bottomless pit and go to perdition. And those who dwell on the earth will marvel, whose names are not written in the Book of Life from the foundation of the world, when they see the beast that was, and is not, and yet is.
11 And the beast that was, and is not, is himself also the eighth, and is of the seven, and is going to perdition. 12 The ten horns which you saw are ten kings who have received no kingdom as yet, but they receive authority for one hour as kings with the beast. 13 These are of one mind, and they will give their power and authority to the beast. 14 These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.
16 And the ten horns which you saw on the beast, these will hate the harlot, make her desolate and naked, eat her flesh and burn her with fire. 17 For God has put it into their hearts to fulfill His purpose, to be of one mind, and to give their kingdom to the beast, until the words of God are fulfilled.
19 And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army. 20 Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone.
4 And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years.
10 The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.
The next post will begin to examine the four kingdoms in Nebuchadnezzar’s dream (Daniel 2).
Yesterday I had the privilege of speaking in a conference call hosted by my friend, Jordan Hardgrave. My message was titled, “Josephus and the Book of Revelation (Nine Case Studies).” Here’s the audio of my message (3:40 Introduction; 50:35 Presentation; 21:45 Q & A), followed by my notes. There’s a chart in my introduction below which I believe you’ll find helpful.
In John Wesley’s commentary on Matthew 24 (1755), he said, “Josephus’s History of the Jewish War is the best commentary on this chapter…” I believe this is also true for the book of Revelation.
The preterist movement is known for believing that the book of Revelation was written before the destruction of Jerusalem in 70 AD. This belief is backed by both external and internal evidence, that is, testimonies in early church history as well as (more importantly) evidence within the text.
“The Wars of the Jews” by Josephus is another major source of evidence that Revelation was written before 70 AD. This work by Josephus was published in 75 AD, less than 15 years after Revelation was written. It contains seven books, most of which cover the Jewish-Roman War of 66-73 AD.
In this message I want to present nine case studies showing parallels between the book of Revelation and “The Wars of the Jews.” As we look at these parallels, consider what they mean for the popular idea that John wrote Revelation around 95 AD. Some of the parallels are so striking that a person would basically have to conclude that John borrowed from the earlier writings of Josephus, and then used the language of Josephus to prophesy of a much later war. We know, however, that John wrote his prophecies first, and Josephus wrote his works a decade or so later. John wrote before the Jewish-Roman War and Josephus wrote after the war.
In this presentation I’ve included the month and year of each event that Josephus referred to. This is based on dates that Josephus himself cited, as well as a helpful table in Ed Stevens’ book, “The Final Decade before the End” (p. 242) showing the modern equivalents of the months cited by Josephus. In the chart below, I’ve color-coded the case studies that feature the seal, trumpet, and bowl judgments:
Please feel free to share whether or not you believe these parallels are legitimate. The more parallels we can nail down between the book of Revelation and the writings of Josephus, the better we can understand the structure of Revelation. For example, were the seals, trumpets, and bowls fulfilled chronologically? When Josephus made reference to them, did he do so in the same order John listed them? How much recapitulation (restating of events) actually exists in Revelation?
Case Study #1 (Revelation 6:4)
“And another horse, fiery red, went out. And it was granted to the one who sat on it to take peace from the earth, and that people should kill one another; and there was given to him a great sword.”
Revelation 6:4 describes the opening of the second seal. Here we see that peace would be taken from “the earth.” This phrase can also be translated as “land” (as it is in Young’s Literal Translation), a reference to “the promised land,” i.e. the land of Israel. A good example of this is Luke 21:23, where Jesus clearly spoke of Judea, yet some translations say “on the earth” and others say “in the land.”
Here’s a description given by Josephus about the civil war among the Jews, which began outside of Jerusalem but spread to Jerusalem by the time the war began in August 66 AD (Wars 4.3.2):
“But then it must be observed, that the multitude that came out of the country were at discord before the Jerusalem sedition began… There were besides disorders and civil wars in every city; and all those that were at quiet from the Romans turned their hands one against another. There was also a bitter contest between those that were fond of war, and those that were desirous for peace. At the first this quarrelsome temper caught hold of private families, who…began already to stand in opposition one to another; so that seditions arose everywhere… the barbarity and iniquity those of the same nation did no way differ from the Romans; nay, it seemed to be a much lighter thing to be ruined by the Romans than by themselves.”
Josephus was describing the events of November 67 AD when he gave this summary. Josephus used phrases like “one against another”, “in opposition one to another”, “civil wars in every city,” and “barbarity.” This lines up well with John’s vision of people “killing one another” in the land. This domestic fighting was so significant that the approach of the Romans was seen as “a much lighter thing.”
In John’s vision, he also saw “a great sword.” Numerous times Josephus spoke of the Zealots killing others with swords and cutting their throats (e.g. Wars 2.18.3, Wars 4.4.3, Wars 4.5.3, and Wars 5.8.1). Were these beheadings? These four instances of throat cutting took place in Galilee and Jerusalem in August 66 AD, February/March 68 AD, and May 70 AD.
Case Study #2 (Revelation 6:15-16)
“And the kings of the earth, the great men, the rich men, the commanders, the mighty men, every slave and every free man, hid themselves in the caves and in the rocks of the mountains, and said to the mountains and rocks, ‘Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! For the great day of His wrath has come, and who is able to stand?’” (Revelation 6:15-17).
This passage describes the sixth seal. Notice how Josephus described the attempts of the Zealots to save themselves when they were driven out of the lower city of Jerusalem in August 70 AD (Wars 6.7.3):
“So now the last hope which supported the tyrants, and that crew of robbers who were with them, was in the caves and caverns underground; whither, if they could once fly, they did not expect to be searched for; but endeavored, that after the whole city should be destroyed, and the Romans gone away, they might come out again, and escape from them. This was no better than a dream of theirs; for they were not able to lie hid either from God or from the Romans.”
So John saw a vision of commanders and other men  hiding in the caves and rocks and  attempting to hide from God. Josephus likewise described the Zealots  heading to the caves and caverns as their last hope and  being unable to hide from God and the Romans.
These accounts are also parallel to an earlier prophecy given by Jesus on His way to Golgotha:
And a great multitude of the people followed Him, and women who also mourned and lamented Him.But Jesus, turning to them, said, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children. For indeed the days are coming in which they will say, ‘Blessed are the barren, wombs that never bore, and breasts which never nursed!’ Then they will begin ‘to say to the mountains, “Fall on us!” and to the hills, “Cover us!” (Luke 23:27-30)
Jesus told those ladies that they and their children would personally see the day when people in Jerusalem would call upon the mountains to fall on them and hide them. About 40 years later it happened just as He said, just as John foretold, and as Josephus recorded it. See also Hosea 10:8.
Case Study #3 (Revelation 8:7-9)
“The first angel sounded: And hail and fire followed, mingled with blood, and they were thrown to the earth; and a third of the trees were burned up, and all green grass was burned up. Then the second angel sounded: And something like a great mountain burning with fire was thrown into the sea, and a third of the sea became blood; and a third of the living creatures in the sea died, and a third of the ships were destroyed.”
This passage describes the first and second trumpet judgments. Notice that both judgments feature a mixture of fire and blood. Compare this with what Josephus said happened in Galilee in March/April 67 AD after he tried to fortify the city of Sepphoris, the capital and largest city of Galilee (see Wars 3.2.4):
“By this means he [Josephus] provoked the Romans to treat the country according to the law of war; nor did the Romans, out of the anger they bore at this attempt, leave off, either by night or by day, burning the places in the plain, and stealing away the cattle that were in the country, and killing whatsoever appeared capable of fighting perpetually, and leading the weaker people as slaves into captivity; so that Galilee was all over filled with fire and blood; nor was it exempted from any kind of misery or calamity…” (Wars 3.4.1).
Sepphoris was located halfway between the Mediterranean Sea and the Sea of Galilee, and only three miles away from Nazareth. In Wars 3.9.3 Josephus described what happened on the Sea of Galilee in June 67 AD to thousands of Jews who tried to escape from Joppa:
“Now as those people of Joppa were floating about in this sea, in the morning there fell a violent wind upon them; it is called by those that sail there “the black north wind,” and there dashed their ships one against another, and dashed some of them against the rocks, and carried many of them by force, while they strove against the opposite waves, into the main sea; for the shore was so rocky, and had so many of the enemy upon it, that they were afraid to come to land… And much lamentation there was when the ships were dashed against one another, and a terrible noise when they were broken to pieces; and some of the multitude that were in them were covered with waves, and so perished, and a great many were embarrassed with shipwrecks. But some of them thought that to die by their own swords was lighter than by the sea, and so they killed themselves before they were drowned; although the greatest part of them were carried by the waves, and dashed to pieces against the abrupt parts of the rocks, insomuch that the sea was bloody a long way, and the maritime parts were full of dead bodies; for the Romans came upon those that were carried to the shore, and destroyed them; and the number of the bodies that were thus thrown out of the sea was four thousand and two hundred.”
In Wars 3.10.9 Josephus also described what happened on the Sea of Galilee in August 67 AD to people from Tiberias and Taricheae:
“Sometimes the Romans leaped into their ships, with swords in their hands, and slew them; but when some of them met the vessels, the Romans caught them by the middle, and destroyed at once their ships and themselves who were taken in them. And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; …one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air…”
So John saw fire and blood, land being burned, and ships being destroyed. Josephus described those very things taking place throughout Galilee from March – August 67 AD.
Case Study #4 (Revelation 9:13-16)
“Then the sixth angel sounded: And I heard a voice from the four horns of the golden altar which is before God, saying to the sixth angel who had the trumpet, ‘Release the four angels who are bound at the great river Euphrates.’ So the four angels, who had been prepared for the hour and day and month and year, were released to kill a third of mankind. Now the number of the army of the horsemen was two hundred million, and I heard the number of them” (Revelation 9:13-16).
This is a partial description of the sixth trumpet. Momentarily we’ll take a look at a quote from Josephus about four commanders who led a murderous army, but first here’s some background.
During the winter of 67-68 AD, Ananus II, the former high priest in Jerusalem, urged the people of Jerusalem to oppose the lawless Jewish Zealots who had taken over the temple as “blood-shedding villains.” John Levi of Gischala had recently come to Jerusalem, and he pretended to be on the side of Ananus and was invited to be an ambassador to the Zealots (Wars 4.3.13). However, John quickly betrayed Ananus and falsely claimed that he had invited the Roman general Vespasian to conquer Jerusalem (Wars 4.3.14).
In response, the Zealot leaders Eleazar ben Simon and Zacharias ben Phalek requested help from the Idumeans (Idumea was south of Judea). They told the Idumeans that “unless they would come immediately to their assistance… the city would be in the power of the Romans.” The Idumeans quickly prepared an army of 20,000 directed by four commanders (Wars 4.4.2):
“Now these [Idumean] rulers were greatly surprised at the contents of the letter, and at what those that came with it further told them; whereupon they ran about the nation like madmen, and made proclamation that the people should come to war; so a multitude was suddenly got together, sooner indeed than the time appointed in the proclamation, and everybody caught up their arms, in order to maintain the liberty of their metropolis; and twenty thousand of them were put into battle-array, and came to Jerusalem, under four commanders, John, and Jacob the son of Sosas; and besides these were Simon, the son of Cathlas, and Phineas, the son of Clusothus.”
What about the discrepancy between the numbers “200 million” and “20,000”? Earlier I quoted from the New King James Version. Like most versions, it gives some variation of the number “200 million.” Young’s Literal Translation says “two myriads of myriads.” The Interlinear translates this phrase as “twice ten thousand ten thousands.” The word “myriad” in Greek meant “10,000,” so two myriads was “20,000,” the same number that Josephus assigned to the Idumean army.
A similar expression is used in Psalm 68:17 (“The chariots of God are twenty thousand, even thousands of thousands; The Lord is among them as in Sinai, in the Holy Place” –NKJV). This verse is far more often translated to say “20,000” than Revelation 9:16 is. The Interlinear for Psalm 68:17translates this verse to say “even thousands, twenty thousand of God are the chariots.” When it comes to Revelation 9:16, it seems that most translations have unnecessarily squared the number “10,000” before doubling it, coming up with 200 million instead of 20,000.
In any case, John and Josephus both described an army of 20,000 led by four commanders. The Idumeans came to Jerusalem in February 68 AD. We’ll hear more about them in the next section.
Case Study #5 (Revelation 11:7-13)
“Now when they [the two witnesses] finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them. And their dead bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Then those from the peoples, tribes, tongues, and nations will see their dead bodies three and a half days, and not allow their dead bodies to be put into graves. And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth… In the same hour there was a great earthquake, and a tenth of the city fell. In the earthquake seven thousand men were killed, and the rest were afraid and gave glory to the God of heaven.”
This vision is also part of the sixth trumpet, or at least it appears before the seventh trumpet sounds. This is the first passage in Revelation where “the beast” is mentioned, and it’s also where “the great city” is first mentioned and defined – as being the city where Jesus was crucified, i.e. Jerusalem.
Josephus described a morning in February 68 AD when the city of Jerusalem woke up to find that 8,500 people had died during the night due to an earthquake and a slaughter carried out by the Idumeans. Here’s how he described the earthquake in the midst of a great storm (Wars 4.4.5):
“[F]or there broke out a prodigious storm in the night, with the utmost violence, and very strong winds, with the largest showers of rain, with continued lightnings, terrible thunderings, and amazing concussions and bellowings of the earth, that was in an earthquake… anyone would guess that these wonders foreshowed some grand calamities that were coming.”
And here’s how he described the slaughter carried out by the Idumeans that same night, after they managed to saw through the gates and break into the city (Wars 4.5.1):
“The zealots also joined in the shouts raised by the Idumeans; and the storm itself rendered the cry more terrible; nor did the Idumeans spare anybody; for as they are naturally a most barbarous and bloody nation, and had been distressed by the tempest, they made use of their weapons against those that had shut the gates against them… Now there was at present neither any place for flight, nor any hope of preservation; but as they were driven one upon another in heaps, so were they slain… And now the outer temple was all of it overflowed with blood; and that day, as it came on, they saw eight thousand five hundred dead bodies there.”
Recall that John said “in the earthquake seven thousand men were killed.” Josephus didn’t distinguish between how many died in the earthquake and how many were killed by the sword, so it’s possible that the earthquake killed 7000 and the Idumeans killed 1,500.
The next day the Idumeans, working on behalf of the Zealots, hunted down and killed a couple of former high priests, Ananus and Jesus, who had long tormented the Zealots by opposing their war and working for peace. Here’s how Josephus described their deaths in Wars 4.5.2:
“[The Idumeans] sought for the high priests, and…went with the greatest zeal against them; and as soon as they caught them they slew them, and then standing upon their dead bodies, in way of jest, upbraided Ananus with his kindness to the people, and Jesus with his speech made to them from the wall. Nay, they proceeded to that degree of impiety, as to cast away their dead bodies without burial… I should not mistake if I said that the death of Ananus was the beginning of the destruction of the city… He…preferred peace above all things; …he was a shrewd man in speaking and persuading the people, and had already gotten the mastery of those that opposed his designs, or were for the war… And this at last was the end of Ananus and Jesus.”
So John and Josephus both described two individuals in Jerusalem who were hated, killed, and not allowed to be buried. If we go back to Rev. 11:5-6, they also both describe a couple of men who could not be taken down by their enemies until this particular time. And they describe this happening at the same time as an earthquake that coincided with the deaths of at least 7000 people.
I realize this case study is probably the most controversial, and it deserves a deeper study. I plan to do that in a series I’m currently working on about the beast of Revelation, which should be ready in a few weeks. Until recently I believed that the beast was Rome (generally) and Nero (specifically). I now believe the beast was Zealot-led Israel and I’ll present a lot of evidence for that in my upcoming series.
One thing we should note here in Revelation 11 is the fact that the beast oversees the deaths of the two witnesses in Jerusalem. If this indeed happened in 68 AD, the beast could not have been Roman. From August 66 AD until April 70 AD the Romans were not in Jerusalem, except for a few days in November 66 AD when Cestius Gallus led a failed attack on the city. If the events of Revelation 11 took place anytime between late 66 AD and the spring of 70 AD, the beast that overcame the two witnesses was Jewish, not Roman. And based on the four case studies we’ve already looked at, and the next four that we’re about to look at, it’s very fitting that the events of Revelation would have taken place in early 68 AD.
Case Study #6 (Revelation 16:3-6)
“Then the second angel poured out his bowl on the sea, and it became blood as of a dead man, and every living creature in the sea died.Then the third angel poured out his bowl on the rivers and springs of water, and they became blood. And I heard the angel of the waters saying: ‘You are righteous, O Lord, the One who is and who was and who is to be, because You have judged these things. For they have shed the blood of saints and prophets, and You have given them blood to drink. For it is their just due.’”
This is a description of the second and third bowl judgments. Josephus described how, in the spring of 68 AD, Vespasian prepared for the eventual siege on Jerusalem by marching “against Gadara, the metropolis of Perea” (Wars 4.7.3) and the rest of Perea as well (Wars 4.7.6). Perea was the region east of the Jordan River, just next to Judea and Jerusalem.
Some of the Jews who fled from Gadara joined with others and “got in great numbers together and fled to Jericho” (Wars 4.7.5) with Placidus, Vespasian’s assistant, chasing them. Placidus drove the whole multitude to the riverside, along the Jordan River. Then things really took a tragic turn (Wars 4.7.5-6):
“They then extended themselves a very great way along the banks of the river, and sustained the darts that were thrown at them, as well as the attacks of the horsemen, who beat many of them, and pushed them into the current. At which fight, hand to hand, fifteen thousand…were slain, while the number of those that were unwillingly forced to leap into Jordan was prodigious… and Jordan could not be passed over, by reason of the dead bodies that were in it, but because the lake Asphaltiris was also full of dead bodies, that were carried down into it by the river. And now Placidus… put his soldiers on board the ships, and slew such as had fled to the lake…”
Lake Asphaltiris was the Greek name for the Dead Sea. So John saw a sea that “became blood as of a dead man” (Rev. 16:3) and he saw that “every living creature in the sea died.” Josephus said that the Dead Sea was “full of dead bodies” and that Placidus killed everyone else who fled to the Dead Sea.
John saw rivers and springs of water turn to blood, and that those who shed the blood of saints and prophets were given “blood to drink.” Josephus said that a multitude of Jews was pushed into, and “unwillingly forced to leap into,” the current of the Jordan River. That river was so full of dead bodies that no one could pass over it. Some of them drank the bloody water as they drowned.
“Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath.”
This is from John’s description of the seventh bowl. “The great city,” as we already saw, was Jerusalem.
The Cities of the Nations Fell
The downfall of the nation of Galilee in 67 AD can be seen mostly in The War of the Jews, Book 3. In the previous section we saw that Vespasian subdued the entire nation of Perea in the spring of 68 AD. Then in the summer of 68 AD Vespasian was at Caesarea, ready “to march directly to Jerusalem” when he learned that Nero had died (in June 68 AD). So Vespasian waited there for almost a year (Wars 4.9.2).
In the meantime, though, another nation fell. That was the nation of Idumea, but it was at the hands of Simon Bar Giora, a Jewish Zealot leader. He first “laid waste the whole country” of Idumea, attacking Hebron, ravaging cities and villages, and making Idumea like a desert (Wars 4.9.7). Then he “compelled a great number of [the Idumeans] to retire to Jerusalem; he followed them himself also to the city.” Josephus said he “was a greater terror to the people than the Romans themselves,” but the Zealots in Jerusalem were even “more heavy upon” the people than Simon and the Romans (Wars 4.9.10).
So, amazingly, Simon was invited into Jerusalem. The people “made joyful acclamation to him, as their savior and their preserver,” thinking he would save them from the madness of the Zealots. However, Simon Bar Giora looked upon them all as his enemies (Wars 4.9.11). In April 69 AD Simon “got possession of Jerusalem” (Wars 4.9.12). Soon the stage would be set for Jerusalem to be divided into three factions, but first we’ll take note of more cities that fell.
In May-June 69 AD Vespasian “marched against those places of Judea which were not yet overthrown,” sparing only Herodium, Masada, Macherus, and Jerusalem which were controlled by the Zealots (Wars 4.9.9). He paused his campaign again, however, when he learned that Vitellus had become emperor of Rome (Wars 4.10.2). In December 69 AD he was named emperor of Rome (Wars 4.11.4-5) and his son, Titus, was dispatched to besiege Jerusalem (Wars 4.11.5 and Wars 5.1.1).
Here’s a simple table of nations that fell from 67 AD to mid-69 AD:
“[T]he sedition at Jerusalem was revived, and parted into three factions, and that one faction fought against the other… one should not mistake if he called it a sedition begotten by another sedition, and to be like a wild beast grown mad, which for want of food from abroad, fell now upon eating its own flesh.”
“And now there were three treacherous factions in the city, the one parted from the other. Eleazar [ben Simon] and his party, that kept the sacred first-fruits, came against John [Levi of Gischala] in their cups. Those that were with John plundered the populace and went out with zeal against Simon [Bar Giora].”
So this is a very clear fulfillment of John’s words that the great city, Jerusalem, “was divided into three parts” (Revelation 16:19). It’s also a flashback to Jerusalem’s earlier destruction in 586 BC. In Ezekiel 5:1-12 we see that Ezekiel was required to shave his head and divide it into three parts, and God told him, “This is Jerusalem” (verse 5). One third of his hair was burned, one third was chopped up by the sword, and the last third was scattered into the wind.
Case Study #8 (Revelation 16:21)
“And great hail from heaven fell upon men, every hailstone about the weight of a talent. And men blasphemed God because of the plague of the hail, since that plague was exceedingly great.”
This is also from John’s description of the seventh bowl. Compare this to the following description of large stones catapulted over the wall in Jerusalem by the tenth Roman legion in May 70 AD (Wars 5.6.3):
“The engines, that all the legions had ready prepared for them, were admirably contrived; but still more extraordinary ones belonged to the tenth legion… Now the stones that were cast were of the weight of a talent, and were carried two furlongs and further. The blow they gave was no way to be sustained, not only by those that stood first in the way, but by those that were beyond them for a great space. As for the Jews, they at first watched the coming of the stone, for it was of a white color, and could therefore not only be perceived by the great noise it made, but could be seen also before it came by its brightness; accordingly the watchmen that sat upon the towers gave them notice when the engine was let go, and the stone came from it, and cried out aloud, in their own country language, ‘THE STONE COMETH,’ so those that were in its way stood off, and threw themselves down upon the ground; by which means, and by their thus guarding themselves, the stone fell down and did them no harm. But the Romans contrived how to prevent that by blacking the stone, who then could aim at them with success, when the stone was not discerned beforehand, as it had been till then; and so they destroyed many of them at one blow.”
So John saw hailstones weighing a talent falling from the sky over Jerusalem, and Josephus describes white stones weighing a talent being catapulted into the city. A talent was 75 – 100 pounds.
According to William Whiston’s famous translation of the works of Josephus, the watchmen shouted, “THE SON COMETH,” rather than “THE STONE COMETH.” J. Stuart Russell, in his 1878 book The Parousia (p. 482), pointed out that it was only eight years before this, in 62 AD, that as James was being martyred he cried out that “the Son of Man was about to come in the clouds of heaven.” So Russell speculated that the watchmen gave this cry “in mockery of the Christian hope of the Parousia.”
These large stones were actually discovered in an archaeological dig during the last year. See hereand here for articles on this find, including photos of the stones.
Case Study #9 (Revelation 17:12-16)
“And the ten horns which you saw are ten kings who have received no kingdom as of yet, but they receive authority for one hour as kings with the beast. These are of one mind, and they will give their power and authority to the beast. These will make war with the Lamb, and the Lamb will overcome them… And the ten horns which you saw on the beast, these will hate the harlot, make her desolate and naked, eat her flesh and burn her with fire.”
As I mentioned earlier, until a few months ago I believed that the beast in Revelation was Rome and Nero. I assumed that the 10 horns must have been the 10 Senatorial Provinces of Rome working with Nero to persecute Christians and to capture and burn Jerusalem in 70 AD.
When I started to rethink this subject, one thing I discovered is that when Titus overthrew Jerusalem in 70 AD he did not have leaders or representatives of those 10 provinces with him. He didn’t even have 10 legions with him. Instead he had four legions – the 5th, 10th, 12th, and 15th legions (Wars 5.1.6).
Then I was surprised to discover that Josephus listed exactly 10 high priests and religious leaders in Israel who were given authority as generals in December 66 AD. Three of them were even killed by the Zealots in early 68 AD, fulfilling Daniel 7:8, 20, 24. Here’s a quick summary of what led up to the selection of those 10 generals. (More details can be seen in this article.)
Josephus says that the Jewish-Roman War officially began in August 66 AD when Eleazar, the son of Ananias the high priest, “who was at that time governor of the Temple, persuaded those that officiated in the divine service to receive no gift or sacrifice for any foreigner.” They used this new law to reject “the sacrifice of Caesar” (Wars 2.17.2). They also massacred a Roman garrison stationed at the Antonia Fortress on the east side of Jerusalem (Wars 2.17.7).
In November 66 AD Cestius Gallus brought the 12th Legion to put down the Jewish rebellion. Surprisingly, his army suffered about 5,700 deaths, his weapons and supplies were stolen during an ambush, they retreated on November 22nd, and the Jewish rebels chased and killed many of them over the next five days. The Jewish temple leaders knew that a full-scale Roman revenge was inevitable. So they “got together in great numbers in the temple, and appointed a great many generals for the war.” Here’s a list of the territories they were to oversee in preparation for war with Rome (Wars 2.20.3-4):
Joseph, the son of Gorion (Governor of Jerusalem)
Ananus, the high priest (Governor of Jerusalem)
Jesus, the son of Sapphias, one of the high priests (Idumaea)
Eleazar, the son of Ananias, the high priest (Idumaea)
Niger, the then governor of Idumea (Idumaea)
Joseph, the son of Simon (Jericho)
John, the Esscue (toparchy of Thamna; “Lydda was also added to his portion, and Joppa, and Emmaus”)
John, the son of Matthias (toparchies of Gophnitica and Acrabattene)
Josephus, the son of Matthias (both the Galilees; “Gamala also, which was the strongest city in those parts, was put under his command”)
The three generals who were killed by the Zealots in fulfillment of Daniel 7:8, 20, 24 were  Ananus ben Ananus  Niger of Perea, and  Joseph ben Gorion. Their deaths are recorded in Wars 4.5.2 and Wars 4.6.1.
How did these horns make war with the Lamb? In a nutshell, Jesus made war against the harlot/great city, Jerusalem, and He used the Roman army as His instrument (see Matthew 22:7). The Zealots and those who were aligned with them fought desperately to maintain power over Jerusalem and to gain independence for Israel. This question is addressed further here.
How did they turn on the harlot, make her desolate, eat her flesh, and burn her with fire? They were assigned to Idumea, Jericho, Perea, Galilee, Jerusalem, etc. During the Jewish-Roman War, Jerusalem became more and more isolated as Rome captured Galilee, Perea, and other places. Many people made their way to Jerusalem, and presumably these generals did the same. Josephus, of course, was captured.
We already saw the quote from Wars 5.1.1 where Josephus described “the sedition” in Jerusalem, and the civil war between the Zealot factions, as “a wild beast grown mad, which, for want of food from abroad, fell now upon eating its own flesh.” Josephus also repeatedly blamed the Jews, especially the Zealots, for the fire that burned Jerusalem and the temple. In Wars 6.4.5 he said, “[T]hese flames took their rise from the Jews themselves, and were occasioned by them.” In Wars 6.6.2 he records a speech given by Titus in which he said to the Zealots, “You…have set fire to your holy house with your own hands.” Josephus made similar statements in Wars 5.4.4, Wars 6.2.9,and other places.
Based on these case studies, I would like to tentatively suggest that the seals, trumpets, and bowls were structured in this way:
Seals – From 66 AD (or earlier) to 70 AD Trumpets – From early 67 AD to early 68 AD
Bowls – From spring 68 AD to 70 AD
To use an arm as an analogy, the seals would stretch from the shoulder to the fingers; the trumpets would stretch from the shoulder to the elbow; (the elbow would represent the Zealot siege of early 68 AD); and the bowls would stretch from the elbow to the fingers.
This presentation represents an ongoing study, as there are more parallels between the Book of Revelation and Josephus that are not included here. Those who listen to or read this presentation are welcome to evaluate these case studies and this tentative conclusion.
“For the children of Israel are servants to Me; they are My servants who I brought out of the land of Egypt… Then, if you walk contrary to Me, and are not willing to obey Me, I will bring on you seven times more plagues, according to your sins” (Leviticus 26:21).
“…Come out of her, My people, lest you share in her sins, and lest you receive of her plagues…” (Revelation 18:4).
Those who are familiar with the Book of Revelation know that the number “seven” appears regularly in this book. John wrote letters to seven churches in Asia (Rev. 1:4, 11). One like the Son of Man stood in the midst of seven golden lampstands with seven stars in His hand (Rev. 1:12-13, 16). There were seven lamps of fire before God’s throne (Rev. 4:5) and seven Spirits of God (Rev. 1:4; 3:1; 4:5; 5:6). A scroll was sealed with seven seals. Seven thunders said things that weren’t written down (Rev. 10:3-4). The Lamb had seven horns and seven eyes (Rev. 5:6), and the dragon and the beast both had seven heads (Rev. 12:3; 13:1; 17:3, 7). There are seven mountains and seven kings (Rev. 17:9-10).
Michael Rusten, my former study mentor at The University of Northwestern (Saint Paul, Minnesota), included the following chart in his 2008 work, “Charts for Understanding How the Bible Fits Together”:
Perhaps most famously, the Book of Revelation features seven seals (Rev. 5:1-5; 6:1-17; 8:1-2), seven trumpets (Rev. 8:2; 8:6-9:21; 11:15-19), and seven bowls (Rev. 15:6-16:21; 17:1, 21:9).
Why is it significant that these judgments came in sets of seven?
“Babylon the great” (Revelation 17:5) was the recipient of these judgments (Rev. 16:19; 18:2-8). Babylon was also known as “the great harlot” (Rev. 17:1) and the “great city” (Rev. 17:18), which was first identified as the place “where also our Lord was crucified” (Rev. 11:8), i.e, Jerusalem. Babylon was responsible for the bloodshed of the saints, prophets, and apostles (Rev. 16:4-7, 17:6, 18:20, 18:24). This is the same bloodshed which Jesus said the religious leaders of Israel would be held responsible and judged for in His own generation (Matthew 23:29-36).
In Deuteronomy 32:20, 29 God spoke of “the latter end” of Israel (see also Deut. 31:29), when there would be “a perverse and crooked generation…children in whom is no faith” (Deut. 32:5, 20; see also Matthew 17:17, Luke 18:8, and Philippians 2:14-15). Upon that generation He would “avenge the blood of His servants” (Deut. 32:43). In Leviticus 26, God repeatedly warned that Israel would one day receive seven-fold judgments:
“And after all this, if you do not obey Me, then I will punish you seven times more for your sins” (Lev. 26:18).
“Then, if you walk contrary to Me, and are not willing to obey Me, I will bring on you seven times more plagues, according to your sins” (Lev. 26:21).
“And if by these things you are not reformed by Me, but walk contrary to Me, then I also will walk contrary to you, and I will punish you yet seven times for your sins” (Lev. 26:23-24).
“And after all this, if you do not obey Me, but walk contrary to Me, then I will also walk contrary to you in fury; and I, even I, will chastise you seven times for your sins” (Lev. 26:27-28).
God called this the vengeance of His covenant (Lev. 26:25). Revelation is a book about covenants, a book about the transition from the old covenant to the new covenant. My post, “Echoes of Mount Sinai in the Book of Revelation,” details how the covenant imagery of Mount Sinai (Exodus 19) is present at the opening of the seventh seal, the sounding of the seventh trumpet, and the pouring out of the seventh bowl.
Interestingly, when Josephus described the spoils of war that the Romans took from Jerusalem in 70 AD, he wrote, “…These lamps were in number seven, and represented the dignity of the number seven among the Jews” (Wars 7.5.5).
Why did the judgments in the Book of Revelation come in the form of seven seals, seven trumpets, and seven bowls? These were the seven-fold plagues that God promised would come upon Israel in her latter days:
“…I will bring on you seven times more plagues, according to your sins” (Leviticus 26:21).
“…Come out of her, My people, lest you share in her sins, and lest you receive of her plagues… Therefore her plagues will come in one day…” (Revelation 18:4, 8).
These plagues were poured out during the Jewish-Roman War of 66-73 AD in fulfillment of what God promised in Leviticus 26 and Deuteronomy 28, 32. The seven seal, trumpet, and bowl judgments of the Book of Revelation have nothing to do with our future and they were never intended for the entire planet. They were for the final generation of Israel, the crooked and perverse generation of Jesus’ own day. The apostles, prophets, and all of heaven rejoiced when this was accomplished (Revelation 18:20).
Almost two months from now, believers in different parts of the world will celebrate a new holiday known as “Parousia – New Jerusalem Day.” The idea for this holiday came from a friend of mine, Joshua John Trent, who asked me to write about the meaning of the holiday’s name. Joshua is the founder and creator of Iron Scepter Concepts (Los Angeles).
Parousia – New Jerusalem Day is celebrated on the first Sunday of August (August 7th this year). This is close to August 10th, the day that the famous Second Temple was destroyed in Jerusalem in 70 AD. The old temple and the old city of Jerusalem became desolate (Matthew 23:38) and marked for destruction (Matthew 22:7, 24:1-3; Mark 13:1-4; Luke 21:5-7), but Jesus became the cornerstone of a new temple, God’s dwelling place made up of His people from all nations (Ephesians 2:19-22). New Jerusalem and the new covenant were chosen while old Jerusalem and the old covenant were cast out (Galatians 4:21-31).
Definition of the Word “Parousia”
The word “parousia” (pronounced par-oo-see’-ah) is a Greek word which means “presence.” According to Wikipedia, it also meant “arrival” or “official visit,” and “was used in the East as a technical expression to denote the arrival or visit of a king or emperor, and celebrated the glory of the sovereign publicly.” The word “parousia” appears 24 times in the New Testament. In several instances it is used to speak of the coming or presence of various individuals: Stephanas, Fortunatas, and Achaicus (I Corinthians 16:17); Titus (II Cor. 7:6-7); Paul (II Cor. 10:10; Philippians 1:26, 2:12); and the lawless one (II Thessalonians 2:9).
In the majority of instances (16 times), though, it is used in connection with the promise of Christ’s coming. The Blue Letter Bible shows that this word comes “from the present participle of G3918 [“pareimi”]; a being near, i.e. advent (often, return; specially, of Christ to punish Jerusalem, or finally the wicked); (by implication) physically, aspect:—coming, presence.” I’ll develop this study more below.
“Parousia” Goes Hand-in-Hand with “New Jerusalem.”
Revelation 21:1 – 22:5 is the most detailed description of the New Jerusalem, and there we read that “the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself will be with them and be their God” (Rev. 21:3). We also see that the Lamb, Jesus, is the light of God’s city (Revelation 21:22-24; 22:5). New Jerusalem is filled with the presence (“parousia”) of Jesus; New Jerusalem is His dwelling place.
“Parousia” in the New Testament
Here are the 16 New Testament passages where Christ’s “Parousia” is promised:
“Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, ‘Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?’” (Matthew 24:3).
“For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be” (Matthew 24:27).
“For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be” (Matthew 24:38-39).
“For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming” (I Corinthians 15:22-23).
“For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?” (I Thessalonians 2:19).
“And may the Lord make you increase and abound in love to one another and to all, just as we do to you, so that He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus Christ with all His saints” (I Thessalonians 3:12-13).
“For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep” (I Thessalonians 4:15).
“Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ” (I Thessalonians 5:23).
“Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come” (II Thessalonians 2:1-2).
“And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming” (II Thessalonians 2:8).
– 12. “Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. You also be patient. Establish your hearts, for the coming of the Lord is at hand. Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!” (James 5:7-9).
“For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty” (II Peter 1:16).
“Beloved, I now write to you this second epistle… that you may be mindful of the words which were spoken before by the holy prophets, and of the commandments of us the apostles of the Lord and Savior, knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, ‘Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation’” (II Peter 3:1-4).
“But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved being on fire, and the elements will melt with fervent heat? Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells” (II Peter 3:10-13).
“And now, little children, abide in Him, that when He appears, we may have confidence and not be ashamed before Him at His coming” (I John 2:28).
“When the emperor visited a colony or province, the citizens of the country would go to meet him at some distance from the city. It would be disrespectful to have him actually arrive at the gates as though his subjects couldn’t be bothered to greet him properly. When they met him, they wouldn’t then stay out in the open country: they would escort him royally into the city itself. When Paul speaks of “meeting” the Lord “in the air,” the point is precisely not – as in the popular rapture theology – that the saved believers would then stay up in the air somewhere, away from earth. The point is that, having gone out to meet their returning Lord, they will escort him royally into his domain, that is, back to the place they have come from. Even when we realize that this is highly charged metaphor, not literal description, the meaning is the same as in the parallel in Philippians 3:20. Being citizens of heaven, as the Phillippians would know, doesn’t mean that one is expecting to go back to the mother city but rather means that one is expecting the emperor to come from the mother city to give the colony its full dignity, to rescue it if need be, to subdue local enemies and put everything to rights” (emphasis added).
More than 100 passages in the New Testament declared that the events of “the last days,” including the Great Tribulation and the coming of Christ, were “near” and about to take place “soon” in the first century. Jesus Himself promised to come before His disciples could go through the cities of Israel (Matthew 10:23). He promised to come  in the glory of His Father  with His angels  in judgment, and  in His kingdom before all of His disciples would die (Matthew 16:27-28). He promised to come “on the clouds of heaven with power and great glory” before His generation would pass away (Matthew 24:30, 34).
Jesus told His disciples that when they would see “all these things” (earthquakes, wars, famines, etc.) promised in the Olivet Discourse, they would know that He “is near, at the very doors” (Matthew 24:33). As we saw above, James declared that Christ’s coming was at hand and that the Judge was standing “at the door” (James 5:8-9). James wrote that nearly 1,950 years ago, and it’s apparent that he saw those things come to pass in his lifetime just as Jesus promised.
John wrote in his first epistle that it was already “the last hour” in his day (I John 2:18). It was the last hour of the old covenant age. His opening words in the book of Revelation declared that the visions he saw “must shortly take place” because the time was “near” (Revelation 1:1, 3). The angel echoed these words at the end of the book (Rev. 22:6, 10) and Jesus declared three times that He was coming quickly (Rev. 22:7, 12, 20).
In summary, “parousia” is a Greek word used repeatedly in the New Testament to describe the first century arrival of Jesus’ presence in the New Jerusalem, and into the kingdom that He established, the corporate body of His followers. His “parousia” (presence) is in our midst today.
Isaiah prophesied that God would create new heavens and a new earth, and “Jerusalem as a rejoicing” (Isaiah 65:17-18). In those days there would still be childbirth, death, building, and planting (65:20-23), i.e. the realities we know and experience today. There would also be joy, peace, satisfaction, glory, and comfort like a mother’s comfort (65:19; 66:10-13).
The apostle Paul also described “the Jerusalem above” as a comforting mother (Galatians 4:26-28). The author of Hebrews told the first century saints that they had already come to “the city of the living God, the heavenly Jerusalem… to Jesus the Mediator of the new covenant…” (Hebrews 12:22-24). These two passages, along with the book of Revelation, contrast two covenants (the old and the new), two women (the harlot and the bride), and two cities (old Jerusalem and New Jerusalem):
The New Jerusalem is described by John in Revelation 21:1 – 22:5. In these 32 verses, there are numerous parallel passages in the New Testament where Jesus and the apostles described the life of those who follow Christ. In other words, we are the New Jerusalem community right now. In these 32 verses there are also numerous parallel passages in the Old Testament where the prophets looked ahead to this present new covenant age. Here are some of them:
Description and Parallels
New Jerusalem is God’s holy city, pictured as a bride. Jesus said His people are a city set on a hill, the light of the world (Matthew 5:14). See also Hebrews 12:22-24, Galatians 4:26.
God dwells with His people, He’s with them, and He’s their God. See Ezekiel 37:27, 43:7, 48:35; II Corinthians 6:16.
John sees the New Jerusalem as a bride, the Lamb’s wife. He contrasts the bride with the harlot/”great city” of Rev. 17, old covenant Jerusalem (Rev. 11:8). Paul also contrasted two women/two covenants in Galatians 4:21-31.
The new Jerusalem has a high wall with 12 gates, bearing the names of the 12 tribes of Israel; three gates each on the east, north, south, and west sides. Compare to Isaiah 60:18, Luke 13:29, and to Ezekiel 48:30-35 (“…and the name of the city from that day shall be: THE LORD IS THERE”).
The city’s foundations bear the names of the 12 apostles. Compare to Ephesians 2:20.
The new Jerusalem in John’s vision is cube-shaped, as was the holy of holies in Solomon’s temple (I Kings 6:20). The holy of holies was overlaid with pure gold, and the holy city in John’s vision is also entirely made of pure gold.
The foundations of the city walls are covered in precious gems. This fulfills Isaiah 54:11-12, and Paul clearly affirms that Isaiah 54 is about the church (Galatians 4:27).
Jesus is the temple and the light of this city. See Isaiah 60:19.
The nations of those who are saved walk in the light of this city. See Isaiah 60:3, 10.
The gates of the city are never shut, and the glory and honor of the nations come in to the city. See Isaiah 60:5, 11.
Only those who are written in the Lamb’s Book of Life enter this city. See Isaiah 60:21.
A pure, clear river of water of life flows from the throne of God and of the Lamb. See John 4:13-14, 7:37; Zechariah 14:8; Rev. 22:17.
On both sides of the river is the tree of life, which bears different fruit each month. The leaves of the tree are for the healing of the nations. See Ezekiel 47:1-12.
There’s no night in the city, and no need for a lamp. See Isaiah 60:1, 19-20; Daniel 12:3, Matthew 13:43, John 8:12. The citizens of New Jerusalem reign forever and ever. See Isaiah 9:6-7, Luke 1:33, Rev. 1:6.
The New Jerusalem means “the new city of peace.” Jesus is the Prince of Peace and His presence, His parousia, is in this city. He is peace (Micah 5:5), and there will be no end to His government and peace (Isaiah 9:6-7). Let’s rejoice and celebrate, not only on August 7th, but every day that His presence is in our midst, in the city of God, the New Jerusalem.
On Sunday, May 22nd, I had the privilege of presenting a message in a conference call for those who believe in, or want to know more about, preterism (fulfilled eschatology). I titled my message, “Living Worthy of What the Old Testament Prophets Foretold about this New Covenant Age.” My message lasted 25 minutes and was followed by a time of discussion. Here’s the audio of my message, along with a written transcript of my notes. If you listen or read this message, you’ll see that the prophets had a vision of peace, and I’d love to especially hear your thoughts about that theme:
One thing I’ve heard from people who are skeptical of preterism is that, if everything is fulfilled, there must be nothing left for God’s people today. So I want to talk about some of those things that we do have in this new covenant age, about the present realities, mandates, and destinies that God has for us. Yes, I’m fascinated by all the things that took place in the first century AD during the last days of the old covenant age, and their significance and how they fulfilled prophecy, but I’m also very interested in how the prophets, Jesus, and the apostles said we would be equipped for a glorious, expanding, forward-moving life in God’s kingdom and in His holy city, the new Jerusalem.
This is a very broad subject, so in this message I want to narrow the focus to the vision that the Old Testament prophets had about this age. I will only have time to cover some of it, of course. Before we dig into some great Scripture texts, I want to briefly set this up and talk about one reason why it’s important to study and teach about this vision of the Old Testament prophets, especially at this point in church history. We live during a time when some very strange filters have been laid over the teachings of the Old Testament prophets because premillennial and dispensationalist teachings have dominated in the Church for several generations.
One of the foundation stones of dispensationalism is the idea that this present church age is a surprising parenthesis in God’s long-term plan. Many dispensationalist leaders have taught that this age we live in was never foreseen by the Old Testament prophets. Instead they looked past our time, i.e. the last 2000 years, toward a future 1000-year period known as “the millennium” when Christ would return and finally begin to reign. Here are a few short quotes from some of these leaders:
“It has been illustrated how this whole age existed in the mind of God without having been revealed in the Old Testament.” [J. Dwight Pentecost, Things to Come (Grand Rapids: Zondervan, 1958), p. 137]
“Dispensationalists have regarded the present age as a parenthesis unexpected and without specific prediction in the Old Testament.” [J.F. Walvoord, Millennial Kingdom, 1959, p. 227]
“The first prediction relative to the true Church was uttered by Christ, being recorded in Matthew 16:18.” [L.S. Chafer, Systematic Theology, 8 vols. (Dallas: Dallas Seminary Press, 1947), 4:374]
“The Church is a mystery in the sense that it was completely unrevealed in the Old Testament and now revealed in the New Testament.” [Charles Ryrie, The Basis of the Premillennial Faith (Loizeaux Brothers, 1953), p. 136]
Harry A. Ironside also taught that the Old Testament prophets saw two mountains ahead, which were the first and second comings of Christ. According to Ironside, the church age was in a large valley in between those mountains and the prophets were unable to see into it:
“It has often been pointed out by others, but is well worth repeating, that the Old Testament seer might be likened to a man standing on one of our Western plains looking off toward a great mountain range. Many miles before him is a vast mountain which for the moment fills all his vision. Clouds cover the top of it, so that it seems to pierce the heavens, but suddenly the clouds are lifted and in the blaze of the westering sun he sees another and higher peak beyond, covered with snow, which seems to shine in resplendent glory. What the man gazing upon this scene cannot see, however, is the valley or the lower ranges of mountains that come in between these two peaks. The one may be many miles beyond the other. In between may be lesser hills, valleys, rivers, villages and farms, but all of these are unseen by the man upon the plain.
Let us imagine a cross surmounting the first peak, and call this the vision of the coming of the Lord Jesus Christ to suffer and to die for our sins. Then imagine that the glory surrounding the second and higher peak takes the form of a crown of light, and think of it as indicating the Second Coming of our Lord Jesus to reign in power and glory over all this lower universe. Peter spoke of the “sufferings of Christ, and the glory that should follow.” These two mountains illustrate both. But now, in between them we have all the events of the present age of grace, and these could not be seen by the Old Testament prophets for it was not yet the will of God to make them known. These are the mysteries kept secret from the foundation of the world, which began to be made manifest by our Lord Jesus as He told of the mysteries of the kingdom of heaven; and then were more fully unfolded in the unique revelation of the mystery of the Church, the body of Christ, given to the Apostle Paul, and the unfolding of the mystery of iniquity and of Babylon the Great through Paul and John. Other mysteries there are linked with these, and nearly all of them have to do with what is going on between the First and Second Comings of our Lord.”
This teaching has robbed the body of Christ of a glorious blueprint for our present time, which was laid out in the Old Testament and further developed in the New Testament. This teaching says that God’s best plans, promises, and purposes are not for this present age, but for a future age when the superiority of the Jewish race is once again restored. It’s robbed the body of Christ of wonderful descriptions of our identity and also descriptions of how God invites us to partner with Him in seeing His peace, His government, and His justice expand throughout our world.
So let’s look at some of the passages that reveal the vision that the Old Testament prophets had of this present new covenant age. One major theme that we will see in their vision is the theme of God’s peace.
Daniel 7:14, 18, 21-22, 27
In Daniel 7, Daniel had a vision of Jesus ascending to His Father and receiving everlasting dominion, glory, and a kingdom. Then during the time of the fourth beast, the fourth kingdom that would persecute the saints, God would give the kingdom and dominion into the hands of His people:
“Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed… But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever… I was watching; and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom… Then the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him” (Daniel 7:14, 18, 21-22, 27).
Revelation 13:5-7 describes this same great persecution as the beast “making war with the saints” and overcoming them for 42 months. I believe this took place under an Israel/Zealot-led persecution from the fall of AD 66 to the spring of AD 70.
However, God ruled in favor of the body of Christ. Jesus took the kingdom and dominion that He received at His ascension and placed it into the hands of His people.
That’s a powerful picture of us partnering with Christ in expanding His kingdom, carrying His glory, and walking in His dominion.
All of Jesus’ parables about His kingdom expanding, growing, and impacting the world are true for us right now. Think of the mustard seed growing into a large tree and other images that Jesus presented.
“For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the Lord of hosts will perform this.”
Jesus began to reign on the throne of David during the time of the apostles (Acts 2:29-36, Ephesians 1:20-23, Hebrews 1:3-13, Revelation 1:5).
One of His names is “Prince of Peace.” Micah 5:5 also says regarding Jesus, “And this One shall be peace.”
Isaiah prophesied that Christ’s government and peace would only increase, forever.
Isaiah also prophesied that this would happen because of God’s own zeal.
God invites us to partner with Him and to know our role in seeing His government and peace expand in this world.
Isaiah 65:17 – 66:13
“For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; For behold, I create Jerusalem as a rejoicing, and her people a joy” (Isaiah 65:17-18).
Isaiah goes on to describe New Jerusalem as a place with no weeping or crying, but where childbirth, physical death, planting, and building would still take place. Yet the labor of God’s people would not be in vain, and there would also be peace and reconciliation (“The wolf and the lamb shall feed together”), and no hurting or destruction in God’s holy mountain.
Names were very important in Scripture. Think about the name, “Jerusalem,” and its meaning. In its name we see “salem” and the closely-related word “shalom.” Jerusalem means “City of Peace.” When Isaiah looked forward to the New Jerusalem, he foresaw a new “city of peace.” We are the city of God, the city of peace.
The other part of Jerusalem’s name comes from the Hebrew word, “yara.” This word means “to shoot like an arrow, to throw, to pour, to flow, to teach, to inform, and to direct.”
Put those two parts together and we have a picture of shooting and pouring out God’s peace upon one another and into the darkest places of the world around us. Although I disagree with Sid Roth’s futurism and Zionism, his 2008 article “The Real Meaning of Jerusalem” has more valuable things to say on this.
We’re destined to live with peace in our hearts. The body of Christ is destined to be known as a community of peace, and we’re destined to see God’s peace touch and impact communities where we live and every part of the world where God’s people are.
As Isaiah continues to describe New Jerusalem, he says, “Rejoice with Jerusalem… that you may feed and be satisfied with the consolation of her bosom, that you may drink deeply and be delighted with the abundance of her glory… Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream… And you shall be comforted in Jerusalem” (Isaiah 66:10-13).
Recall what David said in Psalm 122:6-7. “Pray for the peace of Jerusalem: ‘May they prosper who love you. Peace be within your walls, prosperity within your palaces.’” That prayer has been answered, as God has created a new city of peace, the new covenant people of God.
When Jesus was talking with His disciples about going to His Father and leaving the Holy Spirit with them, He said, “Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid” (John 14:27).
In the New Testament, the clearest descriptions of the New Jerusalem, God’s city of peace, can be seen in Galatians 4:21-31, Hebrews 12:18-29, Revelation 3:12, and Revelation 21:1-22:5.
“…Now it shall come to pass in the latter days that the mountain of the Lord’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, ‘Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.’ For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall rebuke many people; They shall beat their swords into plowshares, and their spears into pruning hooks; Nation shall not lift up sword against nation, neither shall they learn war anymore.”
The mountain of the Lord, New Jerusalem, was destined to attract all nations. It’s the place where the word of the Lord goes forth and people learn God’s ways.
Again we see an image of great peace.
The same vision is seen in Micah 4:1-3.
“For thus says the Lord of hosts: ‘Once more (it is a little while) I will shake heaven and earth, the sea and dry land; and I will shake all nations, and they shall come to the Desire of All Nations, and I will fill this temple with glory,’ says the Lord of hosts. ‘The silver is Mine, and the gold is Mine,’ says the Lord of hosts. ‘The glory of this latter temple shall be greater than the former,’ says the Lord of hosts. ‘And in this place I will give peace,’ says the Lord of hosts.”
The author of Hebrews quotes from Haggai 2:6 when he writes about the soon-coming shaking and removal of those things related to Mount Sinai, i.e. the old covenant, and how the saints were about to receive a kingdom that couldn’t be shaken.
Notice that he did not include the phrase “it is a little while,” which Haggai used. That’s because it was just around the corner for the readers of Hebrews.
God again says that His new temple would be filled with glory, and that in His new temple He would give peace.
“I will establish one shepherd over them, and he shall feed them – My servant David. He shall feed them and be their shepherd. And I, the Lord, will be their God, and My servant David a prince among them; I, the Lord, have spoken. I will make a covenant of peace with them, and cause wild beasts to cease from the land; and they will dwell safely in the wilderness and sleep in the woods. I will make them and the places all around My hill a blessing; and I will cause showers to come down in their season; there shall be showers of blessing. Then the trees of the field shall yield their fruit, and the earth shall yield her increase. They shall be safe in their land; and they shall know that I am the Lord, when I have broken the bands of their yoke and delivered them from the hands of those who enslaved them…” (Ezekiel 34:23-27).
“David” is obviously Jesus here.
This vision speaks of fruitfulness, blessing, and again a covenant of peace.
Ezekiel 40-48, the final eight chapters of Ezekiel’s book, describe a new city and a new temple. We need some preterist commentaries on these eight chapters, by the way. In this long vision, Ezekiel seems to be looking at both  the restoration of Israel to the land after the Babylonian captivity of 586 BC and  Israel’s hope fulfilled as Jesus establishes the new covenant. This was the view of Philip Mauro in his 1923 book, “The Hope of Israel” (chapters 11-12). In Ezekiel 47, he describes the same healing waters and trees that John describes in Revelation 22:1-2.
“Then he brought me back to the door of the temple; and there was water, flowing from under the threshold of the temple toward the east, for the front of the temple faced east… And when the man went out to the east with the line in his hand, he measured one thousand cubits, and he brought me through the waters; the water came up to my ankles. 4 Again he measured one thousand and brought me through the waters; the water came up to my knees. Again he measured one thousand and brought me through; the water came up to my waist. 5 Again he measured one thousand, and it was a river that I could not cross; for the water was too deep, water in which one must swim, a river that could not be crossed… 7 When I returned, there, along the bank of the river, were very many trees on one side and the other. 8 Then he said to me: ‘This water flows toward the eastern region, goes down into the valley, and enters the sea. When it reaches the sea, its waters are healed. 9 And it shall be that every living thing that moves, wherever the rivers go, will live. There will be a very great multitude of fish, because these waters go there; for they will be healed, and everything will live wherever the river goes… Along the bank of the river, on this side and that, will grow all kinds of trees used for food; their leaves will not wither, and their fruit will not fail. They will bear fruit every month, because their water flows from the sanctuary. Their fruit will be for food, and their leaves for medicine.’”
In the city of God there is constant fruit-bearing, life, and healing. This healing and life IS for God’s people, but it’s also for the nations. Healing is to take place everywhere the river flows. This is our ongoing mandate and calling, and the Lord has fully equipped us.
Zechariah 14:8-9 says that, in the day that the Lord would be King over all the earth, living waters would flow from Jerusalem toward the east and toward the west, in both summer and winter.
Jesus said that rivers of living water would flow out of the hearts of everyone who believes in Him (John 7:37-38).
“For the mountains shall depart and the hills be removed, but My kindness shall not depart from you, nor shall My covenant of peace be removed… O you afflicted one, tossed with tempest, and not comforted, behold, I will lay your stones with colorful gems, and lay your foundations with sapphires. I will make your pinnacles of rubies, your gates of crystal, and all your walls of precious stones. All your children shall be taught by the Lord, and great shall be the peace of your children…” (Isaiah 54:10-13).
Here again we see there is a covenant of peace and great peace for the followers of the Lord in this age.
Paul quotes from this passage in his allegory of two covenants, two Jerusalems, and two women in Galatians 4:21-31.
This description of precious stones can also be found in John’s description of the New Jerusalem in Revelation 21:19-20.
“Behold, the Man whose name is the BRANCH! From His place He shall branch out, and He shall build the temple of the Lord. He shall bear the glory, and shall sit and rule on His throne; So He shall be a priest on His throne, and the counsel of peace shall be between them both.”
These words were spoken to Joshua, the son of the high priest in Zechariah’s day, but it was already made clear earlier in the book that Joshua was a type of a coming Branch, the Messiah.
Ephesians 2 says that Jesus is the chief cornerstone of God’s holy temple, which was made up of the one new man, Jews and Gentiles together, “thus making peace” (verse 15).
We see again that “the counsel of peace” marks the reign of Christ as King and Priest.
Peace is also one of the fruits of the Spirit (Galatians 5:22-23) and it’s one of the three attributes of God’s kingdom that Paul chose to highlight in Romans 14:17.
Zechariah 8 goes on to give a great description of the coming New Jerusalem.
If time allowed, we could also dig into Isaiah 49, Isaiah 60-61, Amos 9, Zephaniah 3, and a number of other prophecies. As another note about God’s peace, recall that when Zachariah, the father of John the Baptist prophesied about His nephew, Jesus, he echoed Isaiah 60 when he said, “…the Dayspring from on high has visited us; to give light to those who sit in darkness and the shadow of death, to guide our feet into the way of peace” (Luke 1:78-79).
Do you want to further study this subject of the vision of the Old Testament prophets for this present age? One study strategy is to look up the passages that premillennialists say are about a future millennium period. Those passages have been arbitrarily tied to Revelation 20 and John’s vision of the 1000 years, as though John alluded to them in his vision. He did not actually. Those passages from the Old Testament, though, are rich with details and blueprints for this present, never-ending age.
Let’s be the peacemakers that Jesus called us to be in the Sermon on the Mount, and partner with Him in His reign to see the never-ending increase of His government and peace.
Last weekend I had the privilege of participating in an “End Times” conference in Blue Point, New York (Long Island). The conference was held at Blue Point Bible Church, pastored by Michael Miano. It was a great time of fellowship with like-minded believers, meeting Facebook friends for the first time, and learning from and being challenged by others. I also had the opportunity to speak on the following two-fold theme:
What was the purpose of the end times?
How do we walk worthy of the kingdom of God?
My presentation video was produced by one of the elders at BPBC. I’m a lot more confident as a writer than I am as a speaker, but I’m sharing this video here anyway and I’ll just hope that no one unsubscribes from this blog because of it. 🙂 Below the video are my notes which correspond with about the first 29 minutes of the video. (Some readers may recognize that the first half of this lecture is based on my article titled, “Echoes of Mount Sinai in the Book of Revelation,” which was posted exactly two years ago today.)
One major theme which weaves through the book of Revelation goes a long way in answering the first question of this conference. This theme is covenant transition:
preparing to see the old covenant – already obsolete when Revelation was written – completely vanish away
revealing the glories of the new covenant – already valid when Revelation was written – which would soon stand alone
Proposal: Revelation guides the early church in navigating the transition period from one covenant to the next (old to the new), especially as that period was drawing to a close. This period lasted roughly 40 years (30 AD – 70 AD), parallel to the 40 years the Israelites wandered in the wilderness.
Evidence:The same imagery that was present at the giving of the law, the old covenant, is echoed several times in the book of Revelation (4:5, 8:5, 11:19, and 16:18).
Parallel Scripture Passage: “In that He says, ‘a new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing oldis ready to vanish away” (Hebrews 8:13).
1. The background of these passages is Exodus 19.
a. The children of Israel were camped in the Wilderness of Sinai. b. This was less than three months after leaving Egypt (verse 1). c. God spoke to Moses from Mount Sinai.
“…Thus you shall say to the house of Jacob, and tell the children of Israel:‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings* and brought you to Myself.Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine.And you shall be to Me a kingdom of priests and a holy nation.’**… Then it came to pass on the third day, in the morning, that there were thunderings and lightnings, and a thick cloud on the mountain; and the sound of the trumpet was very loud, so that all the people who were in the camp trembled.And Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain.Now Mount Sinai was completely in smoke, because the Lord descended upon it in fire. Its smoke ascended like the smoke of a furnace, and the whole mountain quaked greatly (Exodus 19:1-18).
2. God reminded them how He bore the people of Israel “on eagles’ wings”*out of Egypt and to Himself.
*Compare to Revelation 12:13-14, where the persecuted woman“wasgiven two wings of a great eagle, that she might flyinto the wildernessto her place, where she is nourished for a time and times and half a time, from the presence of the serpent.”
3. God was establishing a covenant with them at this time, and He called them to be “a kingdom of priests and a holy nation.”**
**Compare this with John’s opening greeting to the seven churches, where he says that Jesus “has made us kings and priests to His God and Father” (Revelation 1:6).
4. This meeting on Mount Sinai was for establishing the old covenant.
a. It was marked by thundering and lightning, the sound of a loud trumpet, thick smoke, and the whole mountain quaking greatly.
5. The same cosmic phenomena present at Mount Sinai are seen again in the book of Revelation. Obviously it’s not because the old covenant was being established in John’s day. Rather it’s because the old covenant was being dissolved in John’s day, and a new covenant was being established.
Four Passages That Echo Mount Sinai in Revelation
We will observe these four passages, with some brief notes on their significance:
“Around the throne were 24 thrones, and on the thrones I saw 24 elders sitting, clothed in white robes; and they had crowns of gold on their heads.And from the throne proceeded lightnings, thunderings, and voices.Seven lamps of fire were burning before the throne, which are the seven Spirits of God.”
a. Who are the 24 elders? b. Some scholars believe they are the 12 patriarchs of Israel and the 12 apostles.
They represent the redeemed of both covenants, united in Christ.
c. The names of the 12 tribes and 12 apostles are written on the gates/walls of New Jerusalem (Rev. 21:12-14). d. This covenant-establishing imagery takes place in the presence of elders representing both the old and the new covenant ages. e. There are seven lamps representing seven Spirits of God. We see the number seven in each instance where these features at Mount Sinai are shown.
“And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand.Then the angel took the censer, filled it with fire from the altar, and threw it to the earth.And there were noises, thunderings, lightnings, and an earthquake.So the seven angels who had the seven trumpets prepared themselves to sound.”
a. This scene takes place at the opening of the seventh and final seal (Rev. 8:1). b. It’s likely that these prayers are linked to the cries of the martyrs for God to avenge their “blood on those who dwell on the earth” (Rev. 6:10).
c. If so, the seal judgments are poured out in response to the prayers of God’s people. d. The covenant-establishing imagery of Mount Sinai appears here because the prayers of the new covenant community were about to result in the old covenant system reaching its demise.
“Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple.And there were lightnings, noises, thunderings, an earthquake, and great hail.
a. This scene takes place at the sounding of the seventh trumpet. b. The 24 elders are also present at this scene (Rev. 11:15-16). c. Loud voices declare, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” d. Here is perhaps the most explicit reference connecting the old covenant to prophecies in the book of Revelation. e. John sees a vision of God’s temple housing “the ark of His covenant.
In ancient Israel, the ark of the covenant was a centerpiece of the temple and the old covenant.
The ark was located in the Most Holy Place and represented God’s presence.
f. When the judgments are over, what does heaven shout? “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God” (Rev. 21:3).
This did not suddenly become true because buildings fell in 70 AD.
Paul told the Corinthian church that they were “the temple of the living God“ (II Corinthians 6:16).
The downfall of Israel, Jerusalem, and the temple in 70 AD demonstrated and confirmed that God had chosen the glorious new covenant over the inferior old covenant (see Hebrews 8).
g. In this same passage, John witnesses an earthquake that kills 7000 people in “the city” (Rev. 11:13).
This is already identified as Jerusalem: “the great city…where our Lord was crucified“ (verse 8).
Josephus wrote about one night in early 68 AD when “a prodigious storm” took place in Jerusalem, marked by “the largest showers of rain, with continued lightnings, terrible thunderings, and amazing concussions and bellowings of the earth, that was in an earthquake.”
Josephus added that the Jewish zealots allowed the Idumaeans to come in and help slaughter some of their fellow Jews who opposed their rebellion against the Romans. Between this slaughter and the earthquake, 8500 people died that night (Josephus, Wars 4:4:5, 4:4:7-4:5:1).
“Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, ‘It is done!’And there were noises and thunderings and lightnings; and there was a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth.Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath. Then every island fled away, and the mountains were not found.And great hail from heaven fell upon men, each hailstone about the weight of a talent. Men blasphemed God because of the plague of the hail, since that plague was exceedingly great. “
a. This scene takes place at the pouring out of the seventh bowl. b. John sees the great city, Jerusalem, divided into three parts.
This is a flashback to Ezekiel 5:1-12, when the prophet was required to shave his head and divide it into three parts, and was told by God: “This is Jerusalem” (Ezek 5:5).
One third of his hair was burned, one third was chopped up by the sword, and the last third was scattered into the wind.
This was fulfilled when Jerusalem was destroyed in 586 B.C. at the hands of Babylon. Jerusalem was also divided between 67-70 AD into three warring factions:  the Zealots, led by Eleazar  the Galileans, led by John of Gischala, and  the Idumeans, led by Simon.
c. Revelation 11 described a literal earthquake, and Rev. 16 describes literal hail.
A talent was about 75-100 pounds.
Josephus wrote of large stones shot from catapults by the Roman armies into the temple complex in Jerusalem. This happened during the 5-month siege from April-August 70 AD.
The watchmen in the city reported these stones as appearing white in the sky:
“Now the stones that were cast were of the weight of a talent, and were carried two furlongs and further. The blow they gave was no way to be sustained, not only by those that stood first in the way, but by those that were beyond them for a great space. As for the Jews, they at first watched the coming of the stone, for it was of a white color, and could therefore not only be perceived by the great noise it made, but could be seen also before it came by its brightness” (Josephus, Wars 5:6:3).
Josephus also records that the watchmen on the wall, when they saw the stones coming, would shout, “The Son cometh!” After a while the Romans learned to blacken the stones so that they couldn’t as easily be detected, and many more were crushed by these stones. J. Stuart Russell, in his 1878 book titled The Parousia, offers this explanation for the words of the watchmen (p. 482):
“It could not but be well known to the Jews that the great hope and faith of the Christians was the speedy coming of the Son. It was about this very time, according to Hegesippus [110-180 AD], that St. James, the brother of our Lord, publicly testified in the temple that ‘the Son of man was about to come in the clouds of heaven,’ and then sealed his testimony with his blood [in 62 AD]. It seems highly probable that the Jews, in their defiant and desperate blasphemy, when they saw the white mass hurtling though the air, raised the ribald cry, ‘The Son is coming,’ in mockery of the Christian hope of the Parousia.”
The same phenomena that appeared at Mount Sinai appear repeatedly in the book of Revelation.
They take place at the seventh seal, the seventh trumpet, and the seventh bowl. In Leviticus 26:18, 21, 24, and 28 God promised to punish Israel seven times if they abandoned His covenant. God said He would “execute the vengeance of His covenant” (verse 25).
Other covenant imagery can be seen in these passages in Revelation where the phenomena of Mount Sinai appear.
All of this shows that a major goal of the end times was to completely dissolve the old covenant system and to champion the new covenant age that Jesus established at the cross.
Just as the book of Revelation does, Galatians 4 and Hebrews 12 also contrast Mount Sinai and the new covenant, as well as two cities (earthly Jerusalem and heavenly Jerusalem) and two women (the harlot and the bride of Christ):
“For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, and the sound of a trumpet and the voice of words… But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem…to the general assembly and church of the firstborn who are registered in heaven…to Jesus the mediator of the new covenant… Now this… indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain. Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace…” (Hebrews 12:18-28).
“For these are the two covenants: the one from Mount Sinai which gives birth to bondage…and corresponds to Jerusalem which now is…but the Jerusalem above is free, which is the mother of us all… ‘Cast out the slave woman and her son,for the son of the slave woman shall not inheritwith the son of the free woman.’ (Galatians 4:27-31).
The next post, Part 2, will include the notes that I used in the second half of my presentation, where we looked at Revelation 21:1 – 22:5 as a blueprint for how to walk worthy of God’s kingdom in the New Jerusalem.
What a difference 600 years can make. It certainly made a difference when it came to the visions shown to Daniel (605 – 536 BC) and to John (around 65 AD*). As we will see, one prophet (Daniel) was told to seal his book, and about 600 years later the other (John) was told to keep his book unsealed. Daniel was told that the fulfillment of his visions was a long way off, and about 600 years later John was told that fulfillment was right around the corner.
Many have observed the parallels between what Daniel and John saw in their respective visions. For example:
(a) Daniel foresaw a king, arising from the fourth beast (kingdom), who would “persecute the saints of the Most High.” The saints would “be given into his hand for a time and times and half a time,” i.e. 3.5 years (Daniel 7:25).
(b) Very similarly, John saw a beast who “was given authority to continue for forty-two months” (i.e. 3.5 years), and “it was granted to him to make war with the saints and to overcome them” (Revelation 13:4-7).
Without a doubt, Daniel and John were granted visions of the same event, future to both of them. Or, in John’s case, had it already begun? “I, John, both your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ” (Revelation 1:9).**
One group of Bible teachers, whose eschatology differs from my own, has created the following chartto demonstrate how Daniel and John both repeatedly spoke of a 3.5 year time period:
Different Descriptions of a 3 ½ Year Period
Time, times & ½ a time
Dan. 7:25, Dan. 12:7, Rev. 12:4
At the end of John’s visions, he recorded a very significant instruction given to him by an angel:
“Then he said to me, ‘These words are faithful and true.’ And the Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place. ‘Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy of this book’… And he said to me, ‘Do not seal the words of the prophecy of this book, for the time is at hand‘” (Revelation 22:6-10).
Interestingly, Daniel was given opposite instructions. He was told to seal his book:
“But you, Daniel, shut up the words, and seal the book until the time of the end… it shall be for a time, times, and half a time; and when the power of the holy people has been completely shattered, all these things shall be finished… And he said, ‘Go your way, Daniel, for the words are closed up and sealed till the time of the end’” (Daniel 12:4-9)
Daniel was told to seal his book because “the time of the end” for his people was in the distant future. However, John was told that what he saw was about to take place and therefore he should not seal his book. The contrasts between these two sets of instructions can be seen in this chart:
Around 540 BC
Around 65 AD
SEAL or DON’T SEAL?
“But you, Daniel, shut up the words, and seal the bookuntil the time of the end” (Daniel 12:4); “And he said, ‘Go your way, Daniel, for the words are closed up and sealedtill the time of the end’” (Daniel 12:9).
“And he said to me, ‘Do not seal the words of the prophecy of this book…’” (Rev. 22:10).
FAR AWAY or AT HAND?
“Therefore seal up the vision, for it refers to many days in the future” (Daniel 8:26); “Now I have come to make you understand what will happen to your people in the latter days, for the vision refers to many days yet to come” (Daniel 10:14).
“…for the time is at hand” (Rev. 22:10).
Around 540 BC, Daniel was told that the time of the fulfillment of his book was still far away, but around 65 AD John was told that the time of the fulfillment of his book was near. This makes no sense if Daniel and John were prophesying about events in the 21st century or beyond, as both would be far away, and about 2600 years in Daniel’s case and about 2000 years away in John’s case. It does makes sense, however, if both Daniel and John were prophesying of events in John’s time. Here’s what the difference looks like:
Time Frame if These Prophecies Remain Unfulfilled
Time Frame if These Prophecies Were Fulfilled in John’s Day
To be fulfilled in the 21st century or beyond
Fulfilled around 70 AD
Daniel: “many days to come” = 2600 years later and not yet fulfilled
John: “at hand” = 2000 years later and still not fulfilled
Daniel: “many days to come” = fulfilled 600 years later
John: “at hand” = fulfilled a few years later
Daniel was told that his prophecies concerned “the time of the end” for his people in Israel, and the complete shattering of their power (Daniel 12:7). That “time of the end” had come in John’s day, and therefore he wrote that “the time” was “at hand.” It was the end of the old covenant age, and the time for judgment upon adulterous, unfaithful Israel – a judgment which Jesus had so often predicted (e.g. Matthew 21:43-44, 22:7, 23:34-36, 24:1-51; Mark 13:1-37; Luke 17:20-37, 19:41-44, 21:5-36). This judgment was made complete during the Roman-Jewish War of 67-73 AD, and Josephus graphically recorded the shattering of national Israel in his book,The Wars of the Jews, published in 75 AD.
That time of judgment was 600 years in Daniel’s future, but it took place in John’s generation. This is why Daniel’s book was sealed, but John’s book remained unsealed.
*The following articles contain a wealth of evidence that the book of Revelation was written prior to Jerusalem’s destruction in 70 AD:
In the last two posts (here and here), we have discussed the single, rather than dual (as some have supposed), fulfillment of Jesus’ promises concerning the end of the age. We’ve seen that He foretold the end of the old covenant age, an age which only needed to end once, and an age which gave way to this present new covenant age. In telling His followers and His audience about the soon-coming end of the age, Jesus talked about His coming in great power and glory, the establishment of His kingdom, and the judgment He would bring.
Jesus repeatedly spoke of these events as being “at hand,” as needing to take place within the lifetime of His disciples (e.g. Matthew 16:27-28), before His own generation would pass away (e.g. Matthew 24:34, Mark 13:30, Luke 21:32), etc. The famous revivalist, Jonathan Edwards, picked up on this pattern and said this: “Tis evident that when Christ speaks of his coming; his being revealed; his coming in his Kingdom; or his Kingdom’s coming; He has respect to his appearing in those great works of his Power, Justice, and Grace, which should be in the Destruction of Jerusalem and other extraordinary Providences which should attend it” (Miscellany #1199).
So that’s how Jesus spoke of these things, although many don’t see it that way. What about the other writers of the New Testament? Did they speak of a far off coming of Christ, a far off establishment of His kingdom, or a far off time of world-wide judgment? David Green has compiled 101 New Testament Scriptures showing that John the Baptist, Jesus, Peter, Paul, the author of Hebrews, James, and John were all united in anticipating the fulfillment of these events in their own generation. Here’s a sampling from the writers of the epistles:
Paul: “Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light” (Romans 13:11-12). “This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none…and those who buy as though they had no goods, and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away” (I Corinthians 7:29-31). “Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come” (I Cor. 10:11). “The Lord is at hand” (Philippians 4:5).
Hebrews (author unknown): “…encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:25). “Yet a little while, and the coming One will come and will not delay…” (Heb. 10:37).
James: “Come now, you rich, weep and howl for the miseries that are coming upon you… You have laid up treasure in the last days” (James 5:1-3). “Establish your hearts, for the coming of the Lord is at hand… behold, the Judge is standing at the door” (James 5:8-9).
Peter: “The end of all things is at hand” (I Peter 4:7).
John: “Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour” (I John 2:18).
As David Green says in his original 2002 article showing these 101 time-indicators, these passages display “the overwhelming testimony that our Lord actually fulfilled the Law and the Prophets, as He said He would. (Matt. 5:17).” He goes on to speak of “the spirit of imminence that saturates the New Testament” and the common futurist reasoning that says this “only indicates things that are soon in God’s sight.” David makes a good point, though, that “what God said was near to the Apostles, He said was not near to the earlier prophets. Perhaps the clearest illustration of this truth is found in a comparison of Dan. 8:26 and Rev. 22:10:
6th century B.C: “Seal up the vision; for it shall be for many days.” (Dan. 8:26)
1st century A.D.: “Do not seal up the words of the prophecy of this book, for the time is near.” (Rev. 22:10)
What God said was far away in Daniel’s time, He said was imminent in the Apostles’ time. The implication is inescapable: The imminence in the New Testament was real.”
Here is the complete list of 101 time indicators concerning major eschatological events:
1. “The Kingdom of Heaven is at hand.” (Matt. 3:2)
2. “Who warned you to flee from the wrath about to come?” (Matt. 3:7)
3. “The axe is already laid at the root of the trees.” (Matt. 3:10)
4. “His winnowing fork is in His hand.” (Matt. 3:12)
5. “The kingdom of heaven is at hand.” (Matt. 4:17)
6. “The kingdom of heaven is at hand.” (Matt. 10:7)
7. “You shall not finish going through the cities of Israel, until the Son of Man comes.” (Matt. 10:23)
8. “…the age about to come.” (Matt. 12:32)
9. “The Son of Man is about to come in the glory of His Father with His angels; and will then recompense every man according to his deeds.” (Matt. 16:27)
10. “There are some of those who are standing here who shall not taste death until they see the Son of Man coming in His kingdom.” (Matt. 16:28; cf. Mk. 9:1; Lk. 9:27)
11. “‘When the owner of the vineyard comes, what will he do to those vine-growers?’ ‘…He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers, who will pay him the proceeds at the proper seasons.’ ‘…Therefore I say to you, the kingdom of God will be taken away from you, and be given to a nation producing the fruit of it.’ …When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them.” (Matt. 21:40-41,43,45)
12. “This generation will not pass away until all these things take place.” (Matt. 24:34)
13. “From now on, you [Caiaphas, the chief priests, the scribes, the elders, the whole Sanhedrin] shall be seeing the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.” (Matt. 26:64; Mk. 14:62; Lk. 22:69)
14. “The kingdom of God is at hand.” (Mk. 1:15)
15. “What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. …They [the chief priests, scribes and elders] understood that He spoke the parable against them.” (Mk. 12:9,12)
16. “This generation will not pass away until all these things take place.” (Mk. 13:30)
17. “Who warned you to flee from the wrath about to come?” (Lk. 3:7)
18. “The axe is already laid at the root of the trees.” (Lk. 3:9)
19. “His winnowing fork is in His hand…” (Lk. 3:17)
20. “The kingdom of God has come near to you.” (Lk. 10:9)
21. “The kingdom of God has come near.” (Lk. 10:11)
22. “What, therefore, will the owner of the vineyard do to them? He will come and destroy these vine-growers and will give the vineyard to others.” …The scribes and the chief priests…understood that He spoke this parable against them.” (Lk. 20:15-16,19)
23. “These are days of vengeance, in order that all things which are written may be fulfilled.” (Lk. 21:22)
24. “This generation will not pass away until all things take place.” (Lk. 21:32)
25. “Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.'” (Lk. 23:28-30; Compare Rev. 6:14-17)
26. “We were hoping that He was the One who is about to redeem Israel.” (Lk. 24:21)
27. “I will come to you. …In that Day you shall know that I am in My Father, and you in Me, and I in you.’ …’Lord, what then has happened that You are about to disclose Yourself to us, and not to the world?'” (Jn. 14:18,20,22)
28. “If I want him to remain until I come, what is that to you?” (Jn. 21:22)
29. “This is what was spoken of through the prophet Joel: ‘And it shall be in the last days…'” (Acts 2:16-17)
30. “He has fixed a day in which He is about to judge the world in righteousness…” (Acts 17:31)
31. “There is about to be a resurrection of both the righteous and the wicked.” (Acts 24:15)
32. “As he was discussing righteousness, self-control and the judgment about to come…” (Acts 24:25)
33. “Not for [Abraham’s] sake only was it written, that [faith] was reckoned to him [as righteousness], but for our sake also, to whom it is about to be reckoned.” (Rom. 4:23-24)
34. “If you are living according to the flesh, you are about to die.” (Rom. 8:13)
35. “I consider that the sufferings of this present time are not worthy to be compared with the glory that is about to be revealed to us.” (Rom. 8:18)
36. “It is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. The night is almost gone, and the day is at hand.” (Rom. 13:11-12)
37. “The God of peace will soon crush Satan under your feet.” (Rom. 16:20)
38. “The time has been shortened.” (I Cor. 7:29)
39. “The form of this world is passing away.” (I Cor. 7:31)
40. “Now these things …were written for our instruction, upon whom the ends of the ages have come.” (I Cor. 10:11)
41. “We shall not all fall sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.” (I Cor. 15:51-52)
42. “Maranatha!” [The Lord comes!] (I Cor. 16:22)
43. “…not only in this age, but also in the one about to come.” (Eph. 1:21)
44. “The Lord is near.” (Phil. 4:5)
45. “The gospel …was proclaimed in all creation under heaven.” (Col. 1:23; Compare Matt. 24:14; Rom. 10:18; 16:26; Col. 1:5-6; II Tim. 4:17; Rev. 14:6-7; cf. I Clement 5,7)
46. “…things which are a shadow of what is about to come.” (Col. 2:16-17)
47. “…we who are alive, and remain until the coming of the Lord… We who are alive and remain shall be caught up together with them in the clouds… …You, brethren, are not in darkness, that the Day should overtake you like a thief.” (I Thess. 4:15,17; 5:4)
48. “May your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.” (I Thess. 5:23)
49. “It is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire.” (II Thess. 1:6-7)
50. “Godliness …holds promise for the present life and that which is about to come.” (I Tim. 4:8)
51. “I charge you …that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ.” (I Tim. 6:14)
52. “…storing up for themselves the treasure of a good foundation for that which is about to come, so that they may take hold of that which is life indeed.” (I Tim. 6:19)
53. “In the last days difficult times will come. For men will be lovers of self… …Avoid these men. For of these are those who enter into households and captivate weak women… …These also oppose the truth… …But they will not make further progress; for their folly will be obvious to all…” (II Tim. 3:1-2,5-6,8-9)
54. “I solemnly charge you in the presence of God and of Christ Jesus, who is about to judge the living and the dead…” (II Tim. 4:1)
55. “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son.” (Heb. 1:1-2)
56. “Are they not all ministering spirits, sent out to render service for the sake of those who are about to inherit salvation?” (Heb. 1:14)
57. “He did not subject to angels the world about to come.” (Heb. 2:5)
58. “…and have tasted …the powers of the age about to come.” (Heb. 6:5)
59. “For ground that drinks the rain which often falls upon it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; but if it yields thorns and thistles, it is worthless and near a curse, and it’s end is for burning.” (Heb. 6:7-8)
60. “When He said, ‘A new covenant,’ He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear.” (Heb. 8:13)
61. “The Holy Spirit is signifying this, that the way of the [heavenly] Holy Places has not yet been revealed, while the outer tabernacle is still standing, which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience, since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation.” (Heb. 9:8-10; Compare Gal. 4:19; Eph. 2:21-22; 3:17; 4:13)
62. “But when Christ appeared as a high priest of the good things about to come…” (Heb. 9:11)
63. “Now once at the consummation of the ages He has been manifested to put away sin.” (Heb. 9:26)
64. “For the Law, since it has only a shadow of the good things about to come…” (Heb. 10:1)
65. “…as you see the Day drawing near.” (Heb. 10:25)
66. “…the fury of a fire which is about to consume the adversaries.” (Heb. 10:27)
67. “For yet in a very little while, He who is coming will come, and will not delay.” (Heb. 10:37)
68. “For here we do not have a lasting city, but we are seeking the one that is about to come.” (Heb. 13:14)
69. “Speak and so act, as those who are about to be judged by the law of liberty.” (Jms. 2:12)
70. “Come now, you rich, weep and howl for your miseries which are coming upon you. …It is in the last days that you have stored up your treasure!” (Jms. 5:1,3)
71. “Be patient, therefore, brethren, until the coming of the Lord.” (Jms. 5:7)
72. “You too be patient; strengthen your hearts, for the coming of the Lord is at hand.” (Jms. 5:8)
73. “…salvation ready to be revealed in the last time.” (I Peter 1:6)
74. “He …has appeared in these last times for the sake of you.” (I Peter 1:20)
75. “They shall give account to Him who is ready to judge the living and the dead.” (I Peter 4:5)
76. “The end of all things is at hand; therefore, be of sound judgment and sober spirit for the purpose of prayer.” (I Peter 4:7)
77. “For it is time for judgment to begin with the household of God.” (I Peter 4:17)
78. “…as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is about to be revealed.” (I Peter 5:1)
79. “We have the prophetic word …which you do well to pay attention as to a lamp shining in a dark place, until the Day dawns and the morning star arises in your hearts.” (II Peter 1:19)
80. “Their judgment from long ago is not idle, and their destruction is not asleep.” (II Peter 2:3)
81. “In the last days mockers will come. …For this they willingly are ignorant of…” (I Peter 3:3,5)
82. “But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God.” (II Peter 3:10-12)
83. “The darkness is passing away, and the true light is already shining.” (I Jn. 2:8)
84. “The world is passing away, and its desires.” (I Jn. 2:17)
85. “It is the last hour.” (I Jn. 2:18)
86. “Even now many antichrists have arisen; from this we know that it is the last hour.” (I Jn. 2:18; Compare Matt. 24:23-34)
87. “This is that of the antichrist, of which you have heard that it is coming, and now it is already in the world.” (I Jn. 4:3; Compare II Thess. 2:7)
88. “For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation. …About these also Enoch …prophesied, saying, ‘Behold, the Lord came with many thousands of His holy ones, to execute judgment upon all, and to convict all the ungodly…'” (Jude 1:4,14-15)
89. “But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, that they were saying to you, ‘In the last time there shall be mockers, following after their own ungodly lusts.’ These are the ones who cause divisions…” (Jude 1:17-19)
90. “…to show to His bond-servants, the things which must shortly take place.” (Rev. 1:1)
91. “The time is near.” (Rev. 1:3)
92. “Nevertheless what you have, hold fast until I come.” (Rev. 2:25)
93. “I also will keep you from the hour of testing which is about to come upon the whole world.” (Rev. 3:10)
94. “I am coming quickly.” (Rev. 3:11)
95. “And she gave birth to a son, a male child, who is about to rule all the nations with a rod of iron.” (Rev. 12:5)
96. “And in her [the Great City Babylon] was found the blood of prophets and of saints and of all who have been slain on the earth.” (Rev. 18:24; Compare Matt. 23:35-36; Lk. 11:50-51)
97. “…to show to His bond-servants the things which must shortly take place.” (Rev. 22:6)
98. “Behold, I am coming quickly.” (Rev. 22:7)
99. “Do not seal up the words of the prophecy of this book, for the time is near.” (Rev. 22:10; Compare Dan. 8:26)
100. “Behold, I am coming quickly.” (Rev. 22:12)
101. “Yes, I am coming quickly.” (Rev. 22:20)
Were these writers deceived, mistaken, or misinformed when they clearly believed these things were about to come to pass in their day? Or were they true prophets, and did Jesus do what He said He would do within the time frame He said He would do it?