Fulfillment Of Prophecy

NOTE: All prophecies and prophecy summaries provided are taken from the Young’s Literal Translation of the Holy Scriptures, published in 1862 and translated from the original Greek and Hebrew texts by Robert Young. Historical references are taken from numerous sources, including: Josephus, who was alive to witness the destruction of Jerusalem in AD 70; Eusebius, who lived through the turn of the 4th century; and Tacitus, who, also, was alive to see the destruction of Jerusalem. In addition to these, the Bible, taken to be the inspired Word of God, is also referenced where it serves as an historical document. Information not covered by these four sources is retrieved from various other locations, while the accuracy of the information given is carefully assured in each case. This document attempts to show how nearly all prophecies of the Holy Scriptures were fulfilled between the first advent of Christ and the fall of the Roman Empire, and including the destruction of Jerusalem in. Generally, this view is known as Preterism. Futurism, by contrast, states that most, if not all, prophecies have yet to be fulfilled, while Historicism claims that prophecy has been progressively being fulfilled for the past 2000 years. In fact, many early Church authorities subscribed to Preterism, though the doctrine has been suppressed over the centuries in favour of a “Left Behind” theology – that is, a coming Antichrist ruling a global government, and, usually, a complete Rapture of the Church prior to a seven-year period of Great Tribulation. Preterism, itself, is divided between several differing ideologies. Full Preterism states that all prophecy was fulfilled in AD 70, and that we are now living on the New Earth; note that this view is forced to shift and condense the entire Millennial Reign to a period of just forty years following the Crucifixion. By contrast, Partial Preterism states that most of prophecy was fulfilled in AD 70, but that the Second Coming of Christ, and everything following it, is still future. Rejecting both of these in favour of a more Scriptural view, this document prescribes to what is known as Premillennial Preterism; that all events up to and including the Second Coming were fulfilled with the destruction of Jerusalem, in AD 70, and the ultimate fall of Rome, AD 476, and that we are currently living in the Millennial Reign. What follows is the affirmation of this by a thorough comparison of prophetic revelation, Scriptural references, and historical fact....

Fulfillment of

Marginal Prophecies Continual Existence of the Israelites (Leviticus 26:43–45) Moses receives a message, approximately 1400 BC, concerning the future of Israel.

God never forsakes His covenant with Israel, though its people are spread out among the nations.

Despite the many occupations of Israel and the dispersion of the nation’s inhabitants, its people persist and remain. God never abandons His covenant with Israel; however, despite God’s faithfulness to the covenant, Israel rejects the Messiah, forsaking it of their own accord and causing God to turn away from them. In their stead, God turns to another (spiritual) Israel – the Church (Matthew 21:42–43; Galatians 6:16). With Israel’s rejection of God, the nation’s enemies are allowed to come against them one last time, to be victorious over them, with the destruction of Jerusalem by Rome in AD 70.

Destruction of Jerusalem (Deuteronomy 28:49–52) Moses receives another message concerning the future of Israel.

The Lord brings a nation from afar (and “as the eagle it flieth”), whose language is unknown to the Israelites, to plunder the land, and to crush the city and its walls.

In September of AD 70, nearly 1500 years after this vision is given, the Roman Empire – in the reign of Vespasian, and by the hand of his son, the General Titus – destroys Jerusalem. (Note, the symbol of Rome at this time is the eagle.) This is the last (and most irreparably devastating) of several times the city is seized by a foreign power, and is a demonstration of God’s rejection of Israel in response to their rejection of the Messiah and forsaking of His covenant.

Israel Laid Waste (Deuteronomy 29:22-28) Moses receives a third message concerning the future of Israel. Israel has forsaken her covenant with the Lord, and, so, she becomes a burning, barren wasteland.

The occupation of the city by Rome, beginning AD 70, accomplishes this. The described condition of the land persists until mere decades before its rebirth (nominally) as a nation in 1948.

Resurrection of the Dead (1 Corinthians 15:50–58) The Apostle Paul writes a letter to the Corinthians, and addresses their concern for the dead. Not all die, but all are changed, in a moment, in the blink of an eye, at the last trumpet. The trumpet sounds, and the dead are raised incorruptible, and the living are changed to become incorruptible, and all are immortal.

The resurrection of the faithful dead, and the “changing” (to become incorruptible, through baptism) of the faithful who are alive, at the return (Parousia; Second Advent) of Christ to rule His Kingdom.

Resurrection and “Rapture” (1 Thessalonians 4:13–18) Paul writes a letter to the Thessalonians out of distress over their ignorance of the Gospel. Those who are alive and remain do not precede the dead. Christ, Himself, descends from the clouds with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ rise first; then the living are caught up together with those resurrected to be with the Lord in the air.

The resurrection of the faithful dead, at the return (Parousia; Second Advent) of Christ to rule His Kingdom, and the “catching up” of the faithful who are alive, both then and thereafter, as they die, not to “sleep” like the dead before them, but to be with Christ and the resurrected faithful “in the air.”

Man of Sin (2 Thessalonians 2:1–12) Paul again writes to the Thessalonians in an effort to correct some of their misunderstandings of his first letter. Christ does not come before the apostasy and the appearance of the “man of sin,” the “son of the destruction,” who raises himself up above God, but who the Lord ultimately destroys.

The Emperor Domitian (AD 81–96), son of Titus, who is responsible for destroying Jerusalem (AD 70), persecutes Christians throughout the Empire and fosters an overspreading “cult of personality,” claiming to be a god; he is assassinated, and Rome is defeated by the establishment of the Kingdom prior to the Second Advent of Christ.

Fulfillment of the

Prophecies of Isaiah Earth Renewed (Isaiah 65:14–25) Isaiah is shown a vision concerning the fate of nations who find security in themselves rather than through God, and concerning the reward of His “chosen ones,” who follow Him faithfully. Former troubles are forgotten, and are hidden from God’s eyes, for God creates new heavens and a new earth. Jerusalem is renewed, and its inhabitants rejoice and are filled with joy, and there is no more crying. No more will there be a “suckling of days,” nor an old man who has not filled his days, for the young die at hundred years; but the sinner, at a hundred, is considered accursed. At this time, each person builds shelter for themselves, and plants for themselves, and no one else takes of what they produce; and their labour is not in vain, for everything they do is profitable. And, the animals eat together, and do no evil or harm, in God’s holy mountain.

At the creation of the new heaven and new earth (that is, Christ’s Parousia, marked by the fall of the last secular kingdom, the Roman Empire, in AD 476), the suffering endured prior to this is forgotten. “New” Jerusalem becomes a symbol of the Church, the everlasting Kingdom of God. On the new earth, the faithful live long and full lives, spiritually, and no one dies before his time; sinners live just as long, but, spiritually, their lives are worthy of no esteem. Each person labours for themselves, though, as seen throughout the New Testament, physical things are not what this work actually produces; rather, their labour earns them spiritual rewards, which each individual is responsible for and no one else can buy or steal. Animals of all kinds eat together, representing both the faithful, who are already a part of the Kingdom, and sinners who repent, who become part of the faithful and work together with them in His Kingdom.

Fulfillment of the

Prophecies of Ezekiel Dry Bones (Ezekiel 37) Ezekiel is given a vision, and is transported to a valley of bones. As the Lord commands, the dry bones in the valley gain flesh, and the spirit of the breath of life comes into them from the four winds, and the bones stand and have life.

Revealed to be the land of Israel, “dried up” by its forsaking of God; the Babylonian Empire enslaves and exiles its inhabitants (597 BC), but the people of Israel return from their captivity, and the nation comes together once again from the “four winds” (beginning 538 BC).

Gog and Magog (Ezekiel 38-39) God gives Ezekiel a message concerning a coming invasion by several countries against the nation of Israel. The prophecy involves Gog, of the land of Magog, chief prince of Meshech and Tubal. Gog is caused to rise up with his armies, and, with him, the armies of Persia, Cush, Phut, Gomer, and the house of Togarmah of the sides of the north, and many people with them. In the end, at the appointed time, the armies, as a cloud to cover the land, come into Israel, its inhabitants having been gathered together once again from being scattered over the face of the earth. Evil thoughts come into Gog’s mind, to make him think to “go up against a land of unwalled villages,” and to take a spoil. Sheba, Dedan, and merchants of Tarshish see his actions, and say to Gog, “To take a spoil art thou come in?”

With the invasion by Gog and his armies comes affirmation that God is the God of Israel, and He is recognized as such, raising up sword, and sending hail, and rain, and fire, and brimstone to crush the invasion in the land of Israel.

Along with His judgement of Gog, God also sends fire against “the confident inhabitants of the isles.” The nations, including Israel, know that God is with the Jews, and this is never again forgotten. The inhabitants of Israel burn the weapons of the armies for seven years, and bury the dead for seven months, to cleanse the land.

The identities of Gog and Magog are unknown, though they are associated with Meshech and Tubal, two ancient regions of Asia Minor. Persia, Cush, and Phut are modern-day Iran, Sudan, and Libya, respectively; Gomer and Togarmah occupy those areas of Asia Minor not accounted for by Meshech and Tubal. The armies descend upon the revived nation of Israel (note, this prophecy immediately follows Ezekiel’s vision of the dry bones, and, thus, is contemporary to it). The collective size of the armies is so extensive that they are seen “as a cloud to cover the land.” Gog has his armies rise up against Israel, thinking to plunder the land and its resources. Sheba and Dedan, together, represent the Arabian Peninsula, while the merchants, or ships, of Tarshish is a colloquial term for anyone from (or from across) the seas, such as the Mediterranean or the Gulf of Aqaba. These question Gog’s motives, saying “Haven’t you come to take a spoil? Haven’t you gathered your armies to take a prey, and to carry away silver and gold, and cattle and goods, to take a great spoil?” God sends sword (battle), hail, rain, fire, and brimstone to destroy the gathered armies as they enter the land of Israel; the remains of the armies are left for the inhabitants to clean up, and for the birds and animals of the land to feed on. Compare: Revelation 19:17–18. Gog and Magog, and their armies, represent the whole of God’s enemies. There is no literal invasion to destroy Israel in this manner, rather the prophecy signifies God’s victory and successful establishment of His Kingdom at the coming (First Advent) of Christ, AD 32, and the fall of the Roman Empire, AD 476. Compare: Revelation 20:7–10. The “inhabitants of the isles” seems to refer to the Greek islands, though it may extend to mean every island in the Mediterranean, and perhaps even beyond. In addition to His judgement of the armies gathered in the land of Israel, God also sends fire (judgement) against these. Every nation knows that God is the one, true God, and that He is the God of the land of Israel, as professed by the spreading of the Word, beginning with the First Advent of Christ. The inhabitants of Israel burn the weapons of the armies for seven years, and bury the dead for seven months, cleansing the land. Again, this is symbolic of the overwhelming victory of the Kingdom over its enemies.

Fulfillment of the

Prophecies of Daniel Nebuchadnezzar’s Vision (Daniel 2) Nebuchadnezzar, king of Babylon, has a dream, which the prophet Daniel then reveals and interprets for him. The dream is of a magnificent statue. The head of the statue is of gold. The chest and arms are of silver.

The stomach and thighs are of brass.

The legs are of iron.

The feet are a mix of iron and clay.

A stone smashes the statue and grows to become a great kingdom of its own.

Revealed to be Nebuchadnezzar’s own kingdom of Babylon (the Chaldean Empire, 626–539 BC). Represents a kingdom to rise after the Chaldean Empire, namely the Persian Achaemenid Empire, 550–330 BC). Represents a third kingdom, what would become Alexander the Great’s Macedonian Empire, “that doth rule overall the earth,” 336–323 BC (though the empire continues on divided among Alexander’s generals and their successors until Roman Conquest in 30 BC). A fourth kingdom upon the earth (third following Babylon), the great Roman Empire, 27 BC – AD 476, which “beateth small and breaketh.” Depicts the fragile state of the Roman Empire during, and following, the Crisis of the Third Century, which begins with the assassination of Emperor Alexander Severus in AD 235. During this time, the empire nearly falls to a combination of internal civil war, plague, economic decline, and invasions on its vulnerable borders. Ultimately, Emperor Diocletian splits the empire, AD 285; the Western Roman Empire is overthrown not long after, in AD 476, while the eastern Byzantine Empire continues until AD 1453, when its capital, Constantinople, falls to the Islamic Ottomans of Asia Minor. Crushing the kingdoms of the world, Christ comes to establish the eternal Kingdom of Heaven, AD 32–476. Note, the spread of Christianity plays a significant role in the dissolution and fall of the Roman Empire.

Four Beasts (Daniel 7) Daniel is shown four beasts rising out of the sea. He is told that these are four kingdoms, as were the divisions of the statue in Nebuchadnezzar’s vision (“These great beasts, that are four, are four kings, [and] they rise up from the earth”). The first beast from the sea is like a lion, with eagle’s wings. The wings are plucked out, and it stands on its feet as a man and is given a man’s heart. The second beast is like a bear, and raises up on one side, and has three ribs in its mouth, telling it to “Rise, consume much flesh.” The third beast is like a leopard, with four wings and four heads, and “dominion is given to it.”

The fourth beast is different from the others, and is exceedingly strong, with iron teeth and ten horns.

The kingdom of Babylon, the Chaldean Empire, 626–539 BC, with its ruling monarchy (the Chaldean Dynasty), and showing the humanizing of king Nebuchadnezzar. The Achaemenid Empire, 550–330 BC, which becomes dominant over the Medes and rules much of the known world following major victories in Lydia (546 BC), Babylon (539 BC), and Egypt (525 BC). Represents the Macedonian Empire, 336–30 BC, conquered by Alexander the Great, which spreads to the four winds over almost the entire known world, and, following Alexander’s death, is ultimately divided up among four of his Diadochi (that is, his four of his generals, namely Cassander, Lysimachus, Ptolemy, and Seleucus). The Roman Empire, 27 BC to AD 476. Compare: Revelation 13:1–2. Also seen are its first ten Emperors (the last of which is Titus, who, on the orders of his father, then-Emperor Vespasian, razes Jerusalem in AD 70): 1) Augustus 2) Tiberius 3) Caligula 4) Claudius 5) Nero

6) Galba 7) Otho 8) Vitellius 9) Vespasian 10) Titus

A little horn comes up after, but from among, the ten horns of the fourth beast, subduing three of the horns before him, then going on to wage war with, and wear out, the Saints. The thrones are cast down, and the “Ancient of Days” sits.

Three Emperors – namely, Galba, Otho, and Vitellius – quickly rise and fall during the Roman civil war (AD 68–69). After these three, Vespasian is named Emperor, ruling victoriously. Following Vespasian, Titus, his son, reigns. Titus, then, is succeeded by his own son, Domitian, who persecutes Christians throughout the Empire and fosters a cult of personality, claiming to be a god and demanding worship as such. Christ comes, AD 32, to establish the eternal Kingdom of Heaven, ultimately defeating the Roman Empire, AD 476.

Ram and the Goat (Daniel 8) Daniel is shown a vision, taking place in Elam (in what is now southwest Iran), featuring a ram and a goat. The ram has two horns, and one, the larger of the two, rises last, and the ram pushes westward, northward, and southward. The goat, with one horn between his eyes, comes from the west, “over the face of the whole earth,” and tramples the ram. The goat’s one horn is broken and replaced by four others. One little horn rises from one of the four horns before it, and he pushes toward the south and the east, and toward Jerusalem, trampling the host of heaven, removing the daily sacrifice, and desecrating the Temple. There are 2200* mornings and evenings from the removal of the daily sacrifice to the cleansing of the Temple.

Revealed to be the Median and Persian Achaemenid Empires. The two horns represent the ruling dynasties of these empires, the lesser being the Median Dynasty (728–550 BC) and the greater being the Achaemenid Dynasty (550–330 BC). During the course of this period, the empire pushes west, into Babylon, north, into Lydia, and south, into Egypt. Revealed to be Grecia, the Macedonian Empire under the authority of one man, Alexander the Great, which crushes the Achaemenid Empire and goes on to conquer much of the known world (336–323 BC). Alexander the Great dies, and four of his generals divide his empire. The most successful of these divisions is the Seleucid Empire (312–63 BC). Antiochus IV Epiphanes rises to rule the Seleucid Empire. He wages an unsuccessful war with Egypt when Ptolemy VI demands the return of Coele-Syria (170–168 BC). Enraged by his defeat, Antiochus attacks (and ultimately destroys) Jerusalem, sets up pagan idol sacrifices in the Temple, and orders the murder of all who refuse to worship Zeus. From the day Antiochus interrupts the daily sacrifice (15 Kislev, 167 BC) to the day the Jews cleanse and rededicate the Temple (25 Kislev, 163 BC) is 1100 days (2200 mornings and evenings – that is, 2200 sacrifices missed).

*Modern translations give the period as 2300 evenings and morning, while others (such as the Greek Septuagint) give 2400. Meanwhile, the oldest copies of the Book of Daniel give the number as 2200. With the prophecy obviously referring to Antiochus IV Epiphanes and his attack on Jerusalem, it can then be affirmed from the historical account of this period in the First Book of the Maccabees that 2200 evenings and mornings is, in fact, the correct number.

Seventy Weeks (Daniel 9) Daniel is given a vision concerning the failure of Israel to follow God, and concerning the future of Israel should it continue to do so. Seventy weeks are given for Israel and the Holy City, Jerusalem, to conquer sin, bring in righteousness, seal up the prophecies, and “anoint the holy of holies.” Sixty-nine weeks are set from the time of the decree to rebuild Jerusalem to when the Messiah comes, after which (in the middle of the seventieth week; see below) he is “cut off.” He (the Messiah) confirms the covenant for one week, and, in the middle of the week, he causes the sacrifice to cease, and, on a wing of the Temple, he (“the leader who hath come”) sets up the abomination of desolation, until the consummation and determined end of the oppressor.

“Seventy weeks,” in this case, is better rendered “Seventy sevens.” Taking each “seven” to be seven years, this gives a period of 490 years during which the Israelites were to do all of the things mentioned. The decree to rebuild Jerusalem is given by the Persian king Artaxerxes in 457 BC (Ezra 7:8–13). Sixty-nine “weeks” (that is, weeks of years, equal to 483 years) after this gives a date of AD 27, when Christ is baptized by John and begins His three-and-a-half-year ministry (Matthew 21:1–11). Christ confirms the Holy Covenant, beginning with His baptism at the start of His three-and-a-half-year ministry (in the fifteenth year of Tiberius; late AD 27). In AD 32, Christ is crucified (the ultimate sacrifice, thereby making all other sacrifice obsolete). His Apostles continue His ministry to the Jews for a further three-and-a-half years, until AD 35, when the Gospel is taken to the Gentiles (at the conversion of Paul, Acts 9:3–19). Also, this foretells the destruction of Jerusalem beyond the extent of the “seventy week” period, forty years after the crucifixion (AD 70), as well as the ultimate fall of the Roman Empire (the “consummation”) in AD 476.

Chain of Kings (Daniel 11–12) Daniel is given perhaps the most detailed prophecy in all of Scripture, concerning many precise future events spanning a total of 600 years.

Three kings rise, followed by a fourth who is far richer than the others, and he moves his armies against Grecia.

A mighty king stands up, ruling a great dominion and doing according to his will, but his kingdom is broken and divided toward the four winds. The king of the south is strong, but another is stronger and goes on to control a vast kingdom.

The king of the south joins with the king of the north, as the former’s daughter comes to the latter to make an agreement. However, the agreement fails, and she is “given up”.

A relative of the daughter rises and moves against the king of the north, and he is successful, bringing back treasures into the south. This king continues more years than the king of the north. The king of the south returns to his own land, but one comes, from the north, who invades south, even to “his stronghold,” where the king of the south moves, with a strong army, to stop him. The king of the north commands a great army, but the army is defeated. Still, the king of the south is not strengthened by this victory. The king of the north returns “after certain years” with an even greater army than his first, and he is successful, even against fortified cities, and “he standeth in the desirable land, and it is wholly in his hand.” Wanting to further conquer, the king of the north attempts to give the king of the south the “daughter of women,” but “she doth not stand, nor is for him.” The king of the north turns to the isles, but he is forced back to his own land where he stumbles and falls and “is not found.” The king of the north is succeeded by one who sends an “exactor to pass over” the glorious land, but he dies after a short time, though “not in anger, nor in battle.”

The three kings who rise, following Cyrus II the Great (559−529 BC), are Cambyses II (529−522 BC), Smerdis (522 BC), and Darius I the Great (522−486 BC). The fourth king, Xerxes I the Great (486−465 BC), is the holder of exceptional wealth, which aids him in a formidable, albeit unsuccessful, invasion of Greece in 480 BC. This marks the effective end of the Persian Achaemenid Empire. Alexander the Great (336−323 BC), of Macedonia, conquers a vast empire, but, at his death, the empire is divided between four of his Diadochi (Seleucus, taking Syria and Mesopotamia, Ptolemy, taking Egypt, Lysimachus, taking Thrace and regions of Asia Minor, and Cassander, taking Macedonia and Greece). Ptolemy I Soter, of Egypt, initially rules the dominant empire, but his kingdom soon becomes second to that of Seleucus I Nicator (305 BC). Ptolemy I Soter dies, and is succeeded by Ptolemy II Philadelphus. Seleucus I Nicator is murdered, and is succeeded by Antiochus I Soter, followed by Antiochus II Theos. Though Ptolemy II Philadelphus and Antiochus II Theos are enemies, they ultimately enter into an alliance (around 250 BC). This alliance is procured by the giving of Ptolemy’s daughter, Berenice, in marriage to Antiochus, on condition that he leave his wife, Laodice. The alliance is short-lived, however, as Ptolemy soon dies and Antiochus leaves Berenice, taking back Laodice, who then gives up both Antiochus and Berenice to be murdered. The brother of Berenice, Ptolemy III Euergetes (246−221 BC), avenges her death, invading Syria and returning to Egypt with forty thousand talents of silver, precious vessels, and twenty-four hundred images, including Egyptian idols, which Cambyses had carried from Egypt into Persia. Also, Ptolemy III Euergetes survives Seleucus II Callinicus, successor of Antiochus II Theos, by four years. Antiochus III the Great succeeds in forcing the Egyptians, now under Ptolemy IV Philopator, back to the southern borders of Israel (219−217 BC), invading to Raphia, an Egyptian border-fortress. It is here where Ptolemy is initially successful in holding Antiochus back, slaughtering ten thousand, and capturing a further four thousand, of his men. However, instead of taking Syria for himself, Ptolemy makes peace with Antiochus. Fourteen years after the first invasion, Antiochus III returns with a greater army, waging war with Ptolemy V Epiphanes (who is just six years old at the time). Antiochus captures the fortified city of Sidon in 203 BC, and, within a further four years, he enters Palestine, which, although he enters the land peacefully at first, he later captures for himself. Intending to conquer Egypt, Antiochus gives the young Ptolemy V Epiphanes his daughter, Cleopatra’s, hand in marriage, hoping to gain Egyptian lands through her. However, she sides with Ptolemy and routs her father’s plan. Antiochus III turns his attention to Asia Minor (197 BC) and Greece, including the “isles” (192 BC), but Cornelius Scipio his sent to turn him back. Antiochus returns to Syria (188 BC) and dies the following year. Antiochus III is succeeded by Seleucus IV Philopator, who sends a tax collector, Heliodorus, to Judea to plunder the Temple. He reigns for a relatively short time, a “mere” twelve years (compared to his father’s thirty-seven-year reign), before being assassinated by Heliodorus.

A new king in the north rises, who is a “despicable one,” but he is not given the kingdom of his own right, and overcomes through flatteries. He overflows before him, and breaks them, even the “leader of the covenant.” With a league obtained by him through his flatteries, he works deceitfully, and moves with a few people. The despicable one enters peaceably, even in the richest places, and does even that which his predecessors had not done, scattering the “prey, and spoil, and substance.” He moves against the king of the south with a great army, and the king of the south does battle with him with a great army of his own, but he does not succeed. The two kings, of the north and south, are deceitful, and speak lies at one table, but their neither is successful. The king of the north returns to his own land with great riches, and his heart his against the holy covenant. At a time appointed, he returns to overthrow the remaining forces of the south, but this second time is different from the first, and he is forced back by the ships of Chittim. The king of the north has indignation against the holy covenant, and, with his armies, he pollutes the sanctuary, and interrupts the daily sacrifice, and sets up the “desolating abomination”. However, “the people knowing their God are strong, and have wrought.” Shrewd men instruct many, but even they fall to the sword, and by flame, and by captivity, and by spoil, many days. The fallen are aided with a little help, but many seek only to deceive them with flatteries. Some of the shrewd men continue to instruct, though some of them fall, even “till the end of the time, for it is yet for a time appointed.” The king does according to his will, and magnifies himself above all else, even against the God of gods and the “desire of women.”

He honours the god of fortresses, and a god unknown to his fathers, with gold, and silver, and precious stones.

While Demetrius I Soter, son of Seleucus IV Philopator, is the rightful heir to the throne following the death of Antiochus III, the kingdom is, instead, seized by Antiochus IV Epiphanes (175−164 BC). Antiochus IV Epiphanes invades Egypt with an overwhelming force, to the south, overtaking even the king of the covenant with the north, the king of the south, Ptolemy VI Philometor. Initially, in his conquests, his forces are small. In his attempt to take Egypt, Antiochus IV Epiphanes enters, and gains possession of, Jerusalem with a pretence of peace. While those before him had left Jerusalem and the Temple to the Jews, Antiochus IV Epiphanes does not. Soon, though he enters peaceably, he turns against Jerusalem and plunders it. Ptolemy VI Philometor demands the return of Coele-Syria, but Antiochus refuses to concede and, in a sudden pre-emptive attack, invades Egypt (170 BC) with a great army, conquering all but Alexandria. Antiochus and Ptolemy sit down together in an effort to form a truce, but neither is honest with the other, and no peace is reached. Antiochus attempts a second invasion of Egypt (168 BC), but is prevented by Rome (the ships of Chittim, that is, the region of Cyprus, from where the Romans came) and the threat of war. He is forced to return, but, on his way back through Jerusalem, enraged, he plunders the city and its inhabitants. Returning from his defeat in Egypt, Antiochus takes Jerusalem with a force of 22,000 to surround and plunder the city (the “abomination of desolation”), killing and taking many for slaves, and forcing the Jews there to worship Zeus. He orders the setting up of an idol for pagan sacrifices in the Temple, defiling the sacred daily sacrifices of the Jews. Even as many Jews turn from their honour to follow Antiochus, a certain group, known as the Maccabees (though more appropriately called the Asmonean Princes) rises in an ultimately successful rebellion. Mattathias and his family, who lead the revolt, and who are priests by their birthright (and, thus, are divinely ordained teachers of Israel), rise against Antiochus in rebellion, but even many of them fall in their time, as do many who refuse to observe the decrees of Antiochus. The Maccabees succeed with small forces, but many people come to them with flatteries and friendship, though they do so deceitfully. The descendants of Mattathias, of which some fall to violent death and captivity, continue to serve as priests and teachers in Israel. This continues on to the last of the Asmonean family line, Aristobulus, who is murdered at the command of king Herod the Great. The king, Herod the Great (37−4 BC), rises through the ranks by securing the confidence of his superiors (such as Julius Caesar, Mark Antony, and Octavius) to become King of Israel, as appointed by the Roman Senate. In an effort to secure his authority, he also instigates the slaughter of the children in Bethlehem upon hearing of the birth of the Messiah (called the “desire of women” of Israel, who desire to give birth to Him), who is prophesied to become “Prince of the kings of the earth.” Herod the Great secures his status with the rulers of Rome by sending them extravagant gifts and establishing strongholds and fortified cities for them in their names. Also, Herod orders the rebuilding of the Temple in Jerusalem, though he has this done to provide a most prominent fortification for the Roman Empire.

The king of the south pushes at him, and the king of the north comes against him with a strong force, entering and overthrowing many countries, though “Edom, and Moab, and the chief of the sons of Ammon” escape from his hand. He has power over the treasures of Egypt, and over the Libyans and Ethiopians.

Tidings from the east and the north trouble him, and he responds with great fury.

He sets the “tents of his palace between the seas and the holy desirable mountain,” and comes to his end, and no one helps him. Michael, the great prince, stands (endures) for the descendents of the Israelites, and there is a time of distress worse than any other before. “... [A]t that time do thy people escape, every one who is found written in the book. And the multitude of those sleeping in the dust of the ground do awake, some to [everlasting life], and some to [everlasting contempt]. And those teaching do shine as the brightness of the expanse, and those justifying the multitude as stars to the age and for ever.”

From the time of the interruption of the daily sacrifice, and of the desolating abomination, is 1290 days.

Blessed is he who waits and comes to the 1335 days.

Describes the Actian War, initiated by the king of the south (that is, of Egypt, Mark Antony at this time), followed by the conquests of Octavian Augustus. Octavian enters many lands, including the glorious land, Judea, through which he invades into Egypt. However, the lands adjacent to Judea, to the east and south, are spared his occupation, though he attempts to take them, but fails. Octavian Augustus conquers the land of Egypt, with its vast wealth (at the time), as well as the lands of Libya and Ethiopia. King Herod (“he”) encounters the “wise men” and learns of the birth of the Messiah, whom he sees as a threat to his authority. Also at about this time, he hears that two of his sons have maligned him before Augustus. The latter of these forces him to respond with “fury” against his own sons, while the former causes him to instigate the slaughter of the children in Bethlehem (the “Massacre of the Innocents,” circa 5 BC). King Herod the Great has set his strongholds in Jerusalem, between the “holy mountain” and the Mediterranean and the Dead Seas. In 4 BC, he is afflicted with a terrible disease, but he seeks the assistance of physicians to keep him alive rather than that of God to provide him salvation, and, with all of his efforts, in the end, he dies. Christ comes and is crucified, AD 32, followed by the ministry of His Apostles. After this, within that generation (in AD 70), Jerusalem and the Temple are destroyed by the Roman armies under the command of the General Titus. By the time of the destruction of Jerusalem, the Kingdom of Heaven has been set up. The resurrection of the dead occurs, and each person is given their reward (whether that be the gift of eternal life or the punishment of perdition in the second death). Compare: Revelation 20:11–15. Note that, as revealed in Revelation, Daniel’s vision of these events is an example of shortened perspective; that is, Daniel sees two events without any lapse of time in-between, while, in fact, they are separated by “a thousand years” (though, this number, itself, is symbolic of some long, but indefinite, period of time). When the vision is given to Daniel, this interval is ignored, as the period (the so-called “Church Age”) is of no consequence to him; the fate of his people (who would all be dead) at the end of that period, however, is of key interest. Antiochus IV Epiphanes interrupts the daily sacrifice on 15 Kislev, 167 BC, which corresponds to early December. 1290 days after this brings us to 9 Tammuz, corresponding to mid- to late-June, 163 BC. This is likely the time when Antiochus’ armies are defeated in Judea. Upon hearing of this, he falls fatally ill, repenting of his earlier transgressions before God (according to 1 Maccabees 6:1–13 and 2 Maccabees 9:1–17). Forty-five days after the defeat of his armies in Judea, Antiochus dies (note, the precision of the “forty-five days” stated is conjecture based on the prophecy, itself, though 2 Maccabees 6:9 does indicate a period of illhealth for Antiochus prior to his death). This corresponds to 25 Av, or early August, 163 BC, a date which several ancient sources support.

Fulfillment of the

Prophecies of the Minor Prophets Harvest of the Earth (Joel 2) The prophet Joel is given a vision concerning the “day of the Lord.” There is the blow of a trumpet and a shout from Zion, the holy hill of the Lord, and all of the inhabitants of the earth tremble at the sound. The sky is overcast, and the day is darkened, and a great number is sent out, as horsemen, and with the noise of chariots, consuming with fire, and burning with flame, to make the land desolate. As men of war, they climb walls, and spread through the city like thieves. At the sight of them, the earth is shaken, and the sun, the moon, and the stars are darkened. God gives signs in the heavens, and in the earth – blood, and fire, and columns of smoke; the sun turns to darkness, and the moon to blood. But everyone who calls on the name of the Lord is delivered.

At the coming (Parousia; Second Advent) of Christ, His faithful (those who call on His name) are gathered with Him on His holy hill, called Zion (Revelation 14:1–5). This is not a literal gathering; rather, it describes the uniting of the faithful to reign over the Kingdom of God, alongside Christ, following the fall and pillage of the city of Rome and the ultimate defeat of the Roman Empire (AD 476).

Judgement of the Nations (Joel 3) In the days of the captivity and apportioning of Israel, all nations are gathered to the valley of Jehoshaphat. God brings back the “sons of Judah, and sons of Jerusalem” from where the nations have sold them, and the nations stir, and come up against Jerusalem. The sun, the moon, and the stars go black, and, in the valley of Jehoshaphat, God judges the nations from Zion, His holy mountain. From the time He judges the nations, Israel is once again made holy, and its inhabitants know that God is their God, and the land is fertile and prosperous. And the lands of Egypt and Edom are made desolate, for shedding the blood of the sons of Judah.

In highly symbolic language, God reveals that He will ultimately overcome the enemies of Israel. The gathering of the nations to the valley of Jehoshaphat is not literal, as the valley, itself, does not exist. Referencing historical events (2 Kings 3) – in which Jehoshaphat, the fourth king of the Kingdom of Judah, is victorious in a war with the Moabites –, God indicates that He, too, will be victorious. Again, Zion (that is, the Kingdom of God, over which He reigns with His faithful, the Church) is seen, being the place from where God judges the nations.

Day of the Lord (Micah 4) God speaks to His prophet Micah concerning Samaria, of the Kingdom of Israel, and Jerusalem, of the Kingdom of Judah. In the end of days, the mountain of the kingdom of God is established above all others, and many people flow into it. Nations rise against Israel, but God defeats them, and the nations worship Him, and do battle against each other no longer, saying, “Come and we go up to the mount of Jehovah, ... and He doth teach us of His ways, and we do walk in His paths ... .”

The nations (Gentiles) gather against God, and against Israel, but He ultimately defeats them; with the fall of the Roman Empire (AD 476), the Kingdom of God is established as the dominant kingdom on earth, to rule forever, and many from the nations come to His holy mountain (that is, the Kingdom of God, which is given to the Gentiles) to worship Him.

Judgement of the Nations (Zephaniah 3:8-20) God details for His prophet Zephaniah how He will judge the nations. God gathers the nations, and assembles the kingdoms of the earth, to pour upon them His indignation, and the earth is devoured by the fire of his jealousy. In that day, all evil is vanquished, and the captivity of Israel is turned back, so that her name may be known and praised throughout the land, and that they may know that God is the Lord of her.

God is victorious over His enemies, and destroys them, bringing an end to evil and returning Israel to its glorious state (that is, its state prior to their rejection of the Messiah). Compare: Revelation 20:9.

Israel Delivered (Zechariah 2) Zechariah is given a series of messages concerning the nature and future of Israel. Jerusalem is inhabited, and is without walls, for God is the wall of it. Israel is delivered from captivity, and many nations are joined with the Lord in that day, and, again, the land of Israel, and the Holy City, Jerusalem, are the Lord’s.

Describing a Jerusalem without walls (because God is a “wall of fire round about”), and calling her “Zion,” this is symbolic of the Kingdom of God, established as the dominant kingdom on earth at the fall of the Roman Empire (AD 476) and ruled by Christ and His faithful.

God in Israel (Zechariah 14) All nations are gathered against Jerusalem, and the city is taken, and half of its inhabitants go into captivity. Then, the Lord comes to fight those nations; His feet stand on the mount of Olives, and the mount splits in two, one half moving north, and the other half moving south, to provide a great valley in between. The inhabitants of Jerusalem flee to the valley, to be with God. Then there comes a day when the living waters flow from Jerusalem, half to the western sea and half to the eastern sea, in both summer and winter. God is king over all the earth, and, in that day, there is only one Lord. The land around Jerusalem (from Geba, north of Jerusalem, to Rimmon, to the south) becomes a crater, but Jerusalem, itself, is raised up to become as a plain and be forever inhabited. The flesh, and the eyes, and the tongues of the enemies of Israel dissolve, and whither away, and men fight against each other, but the wealth of the nations is gathered to Jerusalem, and even those who have hated her enter into her to worship God; and any who refuse to come to worship before God are caused to suffer, that no rain should fall on their land.

The nations (Gentiles; in this case, describing the Roman Empire) take Jerusalem and many of its inhabitants (AD 70). However, God is victorious over these nations when he comes to establish the Kingdom of God as the dominant kingdom on earth at the fall of Rome (AD 476). Within His Kingdom is a refuge, not from physical harm, but from the fate of the rest of the world (the second death; Revelation 20:6). While the land around Jerusalem is desolate and forsaken, representing the removal of literal Israel from the favour of God, the holy city, itself, is prosperous, and is forever inhabited – that is, God’s “new” Jerusalem (His Kingdom, the holy mountain of Zion) is established and reigns forever. Also, from His Kingdom perpetually flows the “living waters” of the Word of God. This also comes to represent what is necessary to enter into the Kingdom of God – namely, baptism by water.

Fulfillment of the

Prophecies of Jesus Christ Removing the Kingdom (Matthew 21:42–43) Jesus speaks concerning the coming judgement of Jerusalem. “I say to you, that the reign [kingdom] of God shall be taken from you, and given to a nation bringing forth its fruit.”

The Jews lose their favour by rejecting Christ, and that favour is given, instead, to a people who do God’s work – that is, to the Gentiles (the “nation”), who form the Kingdom that Christ has come to establish.

Olivet Discourse (Matthew 24; Mark 13; Luke 21) Jesus is approached by his disciples as He leaves the Temple, and is later found sitting on the Mount of Olives, across from the Temple Mount. He tells them signs of the “full end of the age.” Of all the buildings around, not one stone is left on another. Many come, claiming to be Christ.

In AD 70, about 40 years later, the armies of Rome utterly destroy Jerusalem and the Temple Mount. Between AD 32 and AD 60, numerous impostors claiming to be Christ (such as Dostheus the Samaritan, barely a year after Christ’s ascension, Theudas, around AD 45, and Felix the Egyptian, around AD 55) rise and deceive many. Among others, the following conflicts occur: •

There are wars, and rumours of wars; nation rises against nation, and kingdom against kingdom, but these things must pass, and the end does not follow immediately.

In AD 36, Herod Antipas (tetrarch of Galilee and Perea) wages war with King Aretas IV (of Nabatea, south of Judea); kingdom against kingdom. • Caligula orders his statue to be placed in the Temple, but the Jews refuse, causing so much fear over the start of war that many neglected to even till their lands. • A few years later, the Jews find themselves in an encounter with the Philadelphians; nation against nation. • In AD 66, the Jews rise up against the Romans, provoking a revolt that culminates in the ultimate destruction of Jerusalem. Many earthquakes occur in the forty years following the Crucifixion: •

There are earthquakes in various places, as well as famines and pestilences, and there are fearful sights and great signs from heaven. These are the “beginnings of sorrows.”

One strikes Rome during the reign of Claudius, while another occurs at Apamea, in Syria, and yet another in Crete. • In the reign of Nero, an earthquake destroys Laodicea, as well as Hieropolis and Colose, while another occurs in Campania. • Rome is hit by another earthquake in the reign of Galba (AD 68). • Shortly before the destruction of Jerusalem, in AD 70, historian Josephus records, of the Idumeans camped around the city, that a “heavy storm burst on them during the night, violent winds arose, accompanied with the most excessive rains, with constant lightnings, the most tremendous thunderings, and with dreadful roarings of earthquakes.” As told in the Acts of the Apostles, there is a famine during the reign of Claudius (beginning circa AD 44), and historian Cassius Dio tells of a famine three years earlier. Also, there are several “great signs from heaven”, including... •

during Passover, a lamb is reportedly borne to a heifer intended for sacrifice (thus, a lamb of virgin birth); • a bright light, turning the night to day, shines from the altar of the Temple for a half-hour; • the heavy eastern gate of the inner court of the Temple, which has to be shut by the power of twenty men, opens of its own accord at about the sixth hour of the night, seeming to signify the breaching of the security of the Temple for the advantage of the enemy.

The disciples are persecuted, imprisoned, killed, and delivered up to councils, but this is given as an opportunity for them to testify in the name of God and preach the gospel to all the nations.

Jesus, John the Baptist, Stephen, and James are all put to death, while Peter, John, and Paul are imprisoned; Paul, as well as many of the others, have to testify and plead before courts, rulers, kings, and councils. Also, in his Epistle to the Colossians, circa AD 60, Paul states, “be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven” (Colossians 1:23, KJV).

People betray one another, and hate one another. Brother betrays brother, father betrays child, and children betray their parents, even to death, and the disciples are hated by many, all for the sake of Christ and the Word of God.

The time of the Jewish Revolt marks a period of increased lawlessness for the city of Jerusalem. Gangs form, and the city is divided between several hostile factions, leading to the deaths of thousands of Jews at the hands of their own people.

When the desolating abomination is set up, and when Jerusalem is surrounded by armies, then its end is near, and the inhabitants of Judea flee to the mountains, “because these are days of vengeance, to fulfil all things that have been written.”

There is a time of “great tribulation”, and, in that time, the Jews are taken captive and spread throughout the nations, while the Gentiles trample and occupy Jerusalem for the time allotted to them. The coming of the Son of Man is as the lightning in the east, visible even in the west; wherever the carcass is, there the vultures (literally, “eagles”) gather. With the tribulation, the sun and the moon darken, the stars fall from the sky, and the powers of heaven are shaken. The “sign” of the Son of Man appears in the sky. The tribes of the earth mourn and see the Son of Man coming on the clouds of heaven with power and great glory. God sends His angels with the sound of a trumpet, and they gather His elect together from the four winds. The generation to which Christ appears “may not pass away till all these may come to pass.”

In September of AD 66, Cestius Gallus has his army of 40,000 soldiers besiege Jerusalem, encompassing the city’s walls; this is the final sign for the faithful to flee the city, which they are able to do when, without any apparent cause, Cestius withdraws his troops. The Christians, along with the Apostles, escape to the city of Pella on the east side of the Jordan River, and, because of this, according to historian Eusebius, not one perishes in the destruction of Jerusalem by the Romans four years later. In AD 70, Jerusalem is again surrounded by the Roman armies, but this occasion presents a much different outcome. Titus besieges the city for five months, leading to its ultimate destruction and utter desolation. Between AD 66 and AD 70, the Roman army attempts to subdue the Jewish revolt, causing much death and destruction in the process. From April to September of AD 70, the armies, under the command of Titus, the son of then-Emperor Vespasian, besiege and destroy Jerusalem and the Temple, slaughtering many and forcing many others into slavery and exile. When Christ returns (His Parousia/Second Advent), it is a global event; His “presence” to reign over the Kingdom of God on earth is marked by the impressive fall of Rome, AD 476. (Note, the emblem of the Roman Empire is the eagle.) The destruction of Jerusalem is so brutal that the smoke from the burning of the city and the Temple blacks out the sky, causing the sun and the moon to be darkened and the stars to not be seen. Just prior to the Jewish Revolt, a star appears over Jerusalem in the shape of a sword, or cross, and, thirty-seven days after Passover, in May of AD 66, before sunset, a “heavenly host” of chariots and armoured troops are reportedly seen in the clouds. Over the next 400 years, the nations mourn as God pours out His wrath upon the Roman Empire (Revelation 16). At the fall of Rome and the establishment of Kingdom of God as the dominant kingdom on earth, the members of His Kingdom become a unified body (that is, they are “gathered,” as the Bride of the Lamb). The generation that sees Christ come first is the one to see the events He describes (that is, the destruction of Jerusalem in AD 70, just forty years after Christ gives the Olivet Discourse).

In the forty years between the Crucifixion and the destruction of Jerusalem, there are four notable signs demonstrating God’s forsaking of the Temple of Jerusalem: The Lot: every year, the high priest of the Temple pulls a stone (of two, a white and a black one) from a box; the white stone (seen as a blessing from God) reads “For the Lord,” while the black stone reads “For Azazel.” During the years between the Crucifixion and the destruction of Jerusalem, not one white stone is chosen. 2) The Red Thread: red threads are placed around the necks of the sacrificial animals, and, following the sacrifices, the threads sometimes turn white. As with the white stones, the thread never turns white at any time following the Crucifixion until after the destruction of Jerusalem. 3) The Menorah: as a symbol of God’s presence, the seven flames of the menorah of the Temple are never allowed to be extinguished. However, every night for forty years following the Crucifixion, the flames cannot be kept lit. 4) The Open Door: the door of the Temple consistently opens unaided, as occurs during the Passover of AD 66. 1)

Gathering and Judgement (Matthew 25:31–46) Jesus speaks concerning His coming. When the Son of Man comes, and His angels with Him, He sits upon a throne of glory. The nations are gathered before Him, and the faithful sheep on His right are separated from the goats on His left. He rewards the faithful, and they reign with Him and are given everlasting life. After this, He punishes the goats for their disobedience.

Christ returns (His Second Advent; Parousia – that is, presence) with His angels, and sits on His throne to judge the nations. First, the faithful are judged, and they are rewarded with everlasting life; in addition to this, they are given authority to reign with Christ over the Kingdom of God. Compare: Revelation 20:4–6. Following His rewarding of the faithful, the sinful are punished.

Fulfillment of the

Prophecies of Revelation John is exiled to the Isle of Patmos for preaching the Word of God, circa AD 78, when he receives a vision concerning “what things it behoveth to come to pass quickly.” He is told to address this revelation to seven churches of Asia Minor.

Seals One to Six (Revelation 5-6) The Lamb (Christ) opens one of the seals. A white horse appears, having a rider holding a bow, to go out to overcome. The Lamb opens the second seal. A red horse appears, and its rider is given a sword and power to take peace from the land, that men should kill each other.

The Lamb opens the third seal. A black horse appears, and its rider has a balance in his hand, bringing famine. The Lamb opens the fourth seal. A pale horse appears, and its rider, Death, with Hades following after, is given authority over a quarter of the land to kill by sword, hunger, and the beasts of the earth. The Lamb opens the fifth seal. The souls of those slain for the Word of God cry to the Lord, saying, “Till when, O Master, the Holy and the True, dost Thou not judge and take vengeance of our blood from those dwelling upon the land?” These are given white robes and told to wait but a short time. The Lamb opens the sixth seal. A great earthquake occurs, and the sun becomes black; the moon becomes as blood, and the stars fall to the earth. Heaven departs as a scroll, and every mountain and island is moved, and every person hides himself in the caves of the mountains, saying to the rocks, “Fall upon us, and hide us from the face of Him who is sitting upon the throne, and from the anger of the Lamb.”

In September of AD 66, in response to the Romans’ oppression of them in Jerusalem, the Jews revolt, sparking a war that ultimately leads to the destruction of the Holy City four years later. The time of the Jewish Revolt marks a period of increased lawlessness for the city of Jerusalem. Gangs form, and the city is divided between several hostile factions, leading to the deaths of thousands of Jews at the hands of their own people. In addition to this, Nero sends then-General Vespasian to crush the revolt of the Jews (AD 67-68), and he destroys many Jewish settlements in the process. When Vespasian becomes Emperor, his son, Titus, takes over the resistance (AD 69-70). Titus besieges the city of Jerusalem in AD 70, during the Feast of Passover; he lets visiting Jews into the city for the celebration, but then refuses to let them leave, thereby constraining the food supply. During the five months of the siege, a famine grips the city, and many, even whole families, die. Nero sends Vespasian to crush the revolt of the Jews (AD 67-68), and he destroys many of their settlements in the process. When Vespasian becomes Emperor, Titus takes over the resistance (AD 69-70), besieging the Holy City. During the five months of the siege (April–September, AD 70), both famine and pestilence ravage the city, and many die. During the latter part of his reign (AD 64-68), the Emperor Nero persecutes Christians, blaming them for the Great Fire of Rome (AD 64) and putting many to death. These martyrs are seen here asking the Lord when He will avenge their deaths, but He tells them to wait just a little while longer. Jerusalem is destroyed by Titus and his armies (July–September, AD 70). The smoke from the devastation is so thick that it blacks out the sun during the day and the moon and the stars at night. The imagery of the sixth seal presents a graphic depiction of the turmoil and fear throughout the destruction of the Holy City, akin to that depicted by Christ in the Olivet Discourse. In the day of the Lord’s judgement, the mountains and the islands flee, as they have no authority to stand in His presence; this, of course, is symbolic, and is used elsewhere in Scripture, also symbolically, to denote the same (Revelation 16:20, 20:11; Psalm 97:5; Habakkuk 3:6).

144,000 of the Tribes of Israel (Revelation 7:1-8) The four winds are held back and told to not harm the earth before a messenger of God can seal His servants. The number of the sealed is given as 144,000, with 12,000 from each of the Twelve Tribes of Israel (that is, of Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin).

These are the Saints, the faithful servants of God, who are sealed with the seal of God (by their own faithfulness and baptism) to protect them during the time of tribulation. Note, Judah is listed first rather than the firstborn (Reuben – see Genesis 35:23–26), signifying the authority of Christ (who is from the tribe of Judah) over this group. Also of note is the omission of Dan (see Judges 18:30, 1 Kings 12:28–30) and the inclusion of Manasseh (son of Joseph), apparently to expound to the seven churches on the severity of idolatry.

Great Multitude (Revelation 7:9-17) There appears a great multitude, the number of which is too much to count, out of all nations, tribes, peoples, and languages, standing before God. These give themselves to God, and worship Him, and they come out of the great tribulation.

These are the same as the 144,000, now countless in number and seen coming through the time of tribulation, as promised.

Seventh Seal (Revelation 8:1-5) The Lamb opens the seventh seal, and there is silence in heaven for about a half-hour. Considering the prayers of the Saints, the incense of the altar in heaven is cast over the earth, and there are voices, and thunders, and lightnings, and an earthquake.

Heaven mourns the end of a generation at the destruction of Jerusalem (AD 70). With the smoke of the prayers of the Saints rising before God, He sends the incense of His heavenly altar to the earth to show them signs of His presence. This seal leads into the seven trumpets, as the destruction of Jerusalem by Rome leads into the destruction of Rome, itself.

Trumpets One to Six (Revelation 8:6–9:21)

An angel, having the first trumpet, sounds. Hail and fire, mixed with blood, is cast upon the earth, and a third of all trees are burnt up, as is all green grass.

An angel, having the second trumpet, sounds. Something as a great mountain, burning with fire, is cast into the sea; a third of the sea becomes blood, and a third of the creatures in the sea die, and a third of the ships are destroyed.

An angel, having the third trumpet, sounds. Out of heaven falls a great star, burning as a lamp, and it falls on a third of the rivers, and on the fountains of water, and causes a third of the waters to become bitter, killing many.

An angel, having the fourth trumpet, sounds. A third of the sun is darkened, as is a third of the moon, and a third of the stars, and day and night are darkened by a third.

An angel, having the fifth trumpet, sounds. A star from heaven, having fallen to the earth, is given a key to the abyss; he opens the pit, and smoke comes out of it to darken the sky, followed by armoured locusts, which are told to harm (but not kill) the nonsealed for five months. The locusts have a king over them, and his name is Destroyer.

The Gospel spreads rapidly, burning (that is, converting) those willing to hear it (the trees and green grass; 1 Peter 1:24–25, Revelation 9:4). Note the symbolism of hail (hard truths; Isaiah 28:17), fire (especially in relation to the Two Witnesses; Revelation 11:5), and blood (Christ’s sacrifice). The trees are similar in nature to the green grass, but stand taller, and are, thus, more prominent in the world (Psalm 1:1–3); this is symbolic of the conversion of leaders (both political and religious). It is this rise, spread, and infiltration of Christianity that ultimately helps to fall the Roman Empire. (Also, note Revelation 14:6–7.) The Roman Empire (the mountain) nearly collapses in the midst of internal chaos (symbolized by its burning with fire) during the Crisis of the Third Century (AD 235–284). Beginning with the assassination of Emperor Alexander Severus at the hands of his own troops, the crisis severely affects the citizens of the empire (the sea; Isaiah 60:5), as well as its economy. During this time, Roman currency devalues severely, and internal trade (symbolized by the ships on the sea) suffers, as most is then done through barter. Constantine the Great reigns over the Roman Empire (AD 306–337). He sits as the first Christian Emperor, and issues the Edict of Milan (AD 313), proclaiming religious tolerance throughout the empire. However, his acceptance and use of the religion is often for imperial gain; he recognizes that religious intolerance creates internal disorder, and that a Christian army would be more willing to subject itself to his authority, thus “bittering” the Word of God with his intent. Julian the Apostate reigns over the Roman Empire (AD 355–363), reverting to traditional religions. He restores the practice of Hellenistic paganism, and demands that Christianity be removed from the ruling classes of the empire; during this time, several are traditionally held to have been martyred under his rule. Moreover, Julian supported the practice of Judaism (in fact, any religion other than Christianity), and attempted to instigate the rebuilding of the Temple in Jerusalem, though this was unsuccessful. Arian “Christian” barbarian tribes from the north, known as the Visigoths, and led by Alaric I, lay siege to Rome. After two years and three attempts, they enter Rome and the city is sacked (AD 410) for the first time in nearly 800 years. For three days, Rome is pillaged, but very few of the city’s inhabitants are harmed.

An angel, having the sixth trumpet, sounds. At the appointed time, four angels bound in the Euphrates are loosed to gather an army of two-hundred million and slaughter a third of men with fire, smoke, and brimstone.

At the time appointed by God, “Christianized” barbarian tribes from the northeast, known as the Vandals, and led by Genseric, enter Rome and sack the city (AD 455). For fourteen days, Rome is pillaged. Objects deemed valuable (including citizens worthy of being sold into slavery) are shipped to Africa, while everything else is destroyed in the streets.

Seven Thunders (Revelation 10) The seven thunders sound, but John is told to not record what they say.

These are presumably seven additional judgements, as the seven seals, trumpets, and vials, but, as John is told to not write them down, there is no way to know how they come to pass, though it can be said with certainty that they do, in fact, find appropriate fulfillment.

Measuring of the Temple (Revelation 11:1–2) John is given a measuring rod, and is told by a messenger of God, “Rise, and measure the sanctuary of God, and the altar, and those worshipping in it; and the court that is without the sanctuary leave out, and thou mayest not measure it, because it was given to the nations, and the holy city they shall tread down forty-two months.”

The Sanctuary of the Temple, and the altar, are Jewish, and represent the faithful Jews (note, the literal Temple and altar in Jerusalem are destroyed eight years prior to the giving of this vision). John is told to measure these, but not the outer court, for it is given to the nations (the Gentiles), as is the rest of the holy city, Jerusalem. These (both the outer court of the Temple and the holy city) are the Kingdom, handed over to the Gentiles, for them to enter and reign over during the “thousand years” (Revelation 20:4; here referred to symbolically as forty-two months).

Two Witnesses (Revelation 11:3–13) According to Deuteronomy 19:15: One witness doth not rise against a man for any iniquity, and for any sin, in any sin which he sinneth; by the mouth of two witnesses, or by the mouth of three witnesses, is a thing established. [emphasis added] Two witnesses are sent to prophesy for 1260 days. These are the two lamp-stands and the two olive trees that stand before God. If any man tries to injure them, fire proceeds from their mouths to devour their enemies. They have authority to stop the rain, and to turn water to blood, and to smite the land with every plague. When their testimony is finished, they are martyred at the hands of “the beast that is coming up out of the bottomless abyss,” and their dead bodies lay in the streets of Jerusalem for three and a half days, while people rejoice at their demise, for they had been a torment to them. But, after three and a half days, the spirit of God enters them, and they rise and ascend up into heaven. And, at that time, there is an earthquake, destroying a tenth of the Holy City and killing 7000, and those who survive give glory to God.

Thus, at least two witnesses are required to testify against anyone accused of a crime. In this case, the crime is murder; the accused is Rome. Also, consider Zechariah 4:2-3: And he saith unto me, ‘What art thou seeing?’ And I say, ‘I have looked, and lo, a candlestick of gold -- all of it, and its bowl is on its top, and its seven lamps are upon it, and twice seven pipes [are] to the lights that are on its top, and two olive-trees are by it, one on the right of the bowl, and one on its left.’ [emphasis added] In the above case, the candlestick and the olive trees represent Joshua, the High Priest of the Temple, and Zerubbabel, the governor of Judah, at the time of Zechariah; thus, they are the religious and political leaders of the time. Also of note is that these two both worked to rebuild the Temple, while, in the vision given to John, the two candlesticks and olive trees are mentioned in relation to its destruction. In addition to what is given above, consider Psalm 18:8, Psalm 21:9, Psalm 29:7, Isaiah 30:27, Jeremiah 23:29, Luke 12:49, 2 Thessalonians 1:8, and Hebrews 10:27. (Note, these also refer to Revelation 20:9). The identity of these two witnesses appears to be the Word of God, which represents the Law and Truth. The Word testifies to the authority of God and prophesies of Christ’s coming at the destruction of Rome, as it also prophesied of Jerusalem’s destruction at the hands of Rome. It is spread by the Apostles, who preach the Gospel, and by all others of the early Church who stand and speak of the glory of God; these include John, who receives this vision and is told to prophesy to the nations (Revelation 10). When Domitian reigns (AD 81–96), it appears as if the Word (embodied by the Christians he persecutes) is defeated, but the Saints prevail.

Seventh Trumpet (Revelation 11:15–19) An angel, having the seventh trumpet, sounds. There are voices in heaven, saying, “The kingdoms of the world did become those of our Lord and of His Christ, and he shall reign to the ages of the ages!” The twenty-four elders, sitting on their thrones before God, fall down and bow before Him, giving their thanks to Him; and the Temple of God is opened in heaven, and in it sits the ark of His covenant, accompanied by voices, and thunders, and lightnings, and an earthquake and great hail.

At the fall and destruction of Rome (AD 476), Christ returns to reign over the Kingdom of Heaven with His Saints. Note, the Kingdom of Heaven, is a spiritual kingdom, rather than a physical kingdom, as per John 18:36 (“Jesus answered, ‘My kingdom is not of this world ... ’”).

Woman and the Dragon (Revelation 12) A woman is seen, arrayed with the sun, and the moon under her feet, and a crown on her head having twelve stars; and, with pain, she brings forth a male child who is to rule all nations with an iron rod. As she gives birth to the child, a dragon appears, with seven heads and ten horns, and a crown on each horn, and, with his tail, he casts to earth a third of the stars of heaven. The dragon prepares to devour the woman’s child, but, when he is born, he is caught up to heaven, and the woman flees to the wilderness for 1260 days. Enraged, the dragon wages war with the angels of heaven, and is defeated and cast down to the earth. When the dragon sees that he has been cast out of heaven, he pursues the woman, but, again, she finds refuge in the wilderness for “a time, and times, and half a time.” The dragon casts forth a river from his mouth, after the woman, but the earth opens its mouth and swallows up the river, and the dragon goes to wage war with her seed, the Saints.

The woman here represents faithful Israel, while her child represents the Messiah, Jesus Christ. Her pursuer, the dragon, represents Satan. He waits for the woman to give birth, hoping to devour the child – an accurate image of the works of Herod the Great to kill the Messiah by massacring all children under two years old in Bethlehem (5 BC), followed by numerous attempts by Satan to tempt Him in person – but the child is caught up to heaven, as Christ is (c. AD 33). In the three and a half years to follow, faithful Israel is kept safe in the wilderness, allowing the Apostles, the twelve stars on her head, to safely preach the Gospel. But, at this time, Satan wages war with the angels in heaven, and loses, and is cast out to the earth. Important to note here is that Satan is not cast out by physical might, but by the blood of the Lamb, and by His Word. Now, once more, he goes after the woman, but she is again protected in the wilderness for three and a half years; the Saints literally find refuge in the wilderness, in Pella, east of the Jordan, from September, AD 66, when Jerusalem is first surrounded by armies (the abomination of desolation), to March, AD 70, at the start of the Roman siege of the city – a period of forty-two months (or three-and-a-half years, known as “a time, times, and half a time”).

Beast from the Sea (Revelation 13) A beast rises out of the sea, having seven heads, ten horns, a crown on each horn, and a name of evil upon each head; the beast is like a leopard, and has the feet of a bear, and a mouth like a lion, and is given power and authority by the dragon. One of its seven heads is fatally wounded, but its wound is healed, and the whole world wonders after the beast because of it, saying, “Who is able to war with it?” It is given authority over all nations, tribes, and languages, and to make war with the Saints for forty-two months, and to speak evil of God, and of His Temple, and of his followers. The number of the name of the beast is the number of a man, and his number is 666.

The beast is the Roman Empire, ruled by one man, the Emperor. Its seven heads are seven Emperors (Augustus, Tiberius, Caligula, Claudius, Nero, Vespasian, and Titus), while its ten horns are all ten Emperors of that period (that is, including the three “barracks Emperors,” Galba, Otho, and Vitellius). The beast receives a fatal blow, but lives again, describing Nero’s suicide and the subsequent period of civil war, and Nero’s “rebirth” with the reign of Domitian, who wages war with the Lamb and His Saints (c. AD 93). The persecution under Nero lasts for a period of about forty-two months, from November, AD 64 (after the Great Fire of Rome), to his suicide, in June, AD 68. As Domitian’s reign is subject to damnatio memoriae, the extent of the persecution under his rule is unclear. Also, the number of the beast is 666; Nero’s Greek name, Neron Kaisar, when transliterated in Hebrew, is NRWN QSR, which, in standard Hebrew gematria, represents the number 666. Some Latin transcripts of Revelation give the number as 616; Nero’s Latin title, Nero Caesar, when transliterated in Hebrew, is NRW QSR, which represents the number 616.

Beast from the Earth (Revelation 13) A second beast rises out of the earth, having two horns, like a lamb, but speaking like a dragon. This beast is given authority, and miraculous powers, to advocate and force the worship of the first beast, and of its image. It proclaims that anyone who refuses to worship the beast and its image should be put to death, and that a mark upon the hand or forehead be required to buy and sell.

This second beast attempts to be a Christian authority, but does so only to further its own imperial gains. This is the Eastern Roman (Byzantine) Empire, which is formed from the eastern half of the Roman Empire when it divides (c. AD 285). While most of its Emperors endorse Christianity, its actions remain the same as its predecessor, and it continues to support the co-existent Western Roman Empire until the fall of the western half. The Byzantine Empire continues until the fall of its capital, Constantinople, to the Ottomans (AD 1453).

Lamb on Zion with the 144,000 (Revelation 14:1–5) A Lamb is on Mount Zion, and with Him are 144,000 with the name of the Father written on their foreheads, who are the first-fruits of God, and of the Lamb, and are able to stand without sin before Him.

These are the same 144,000 as found in Revelation 7, who are sealed to be protected during the time of tribulation (note, they are the same group, not the same individuals). Here, they are seen standing with Christ, the Lamb, at His coming (Parousia; Second Advent) to reign with them over the Kingdom of God (AD 476).

Fall of Mystery Babylon (Revelation 14:6–12, 17–18) The great city, Mystery Babylon, falls, as do those who follow the beast and receive his mark. The Saints are to endure in the days of the smoke of the city’s destruction.

One of the messengers with the seven vials reveals the downfall and disgrace of the great whore, Mystery Babylon. The woman sits on a scarlet beast, having seven heads and ten horns, and is arrayed with purple, and with scarlet, and gilded with gold, and precious stones, and pearls; and she has a golden cup in her hand full of abominations, and she is drunken with the blood of the Saints. Upon her forehead is written: “Secret, Babylon the Great, the Mother of the Whores, and the Abominations of the Earth.” As for the beast, it was, and is not, and is about to come up from the abyss, to go out to destroy. Its seven heads are seven mountains, on which the woman sits. And there seven kings; five have fallen, and one is, and the other is not yet come, and, when he comes, he will continue a short time. The beast, even, is the eighth, and is out of the seven, and he goes to destruction. The ten horns are ten kings which have been given no power yet, but do receive power for one hour with the beast, to make war with the Lamb, though the Lamb will overcome in the end. The ten horns hate the whore, the great city that reigns over the kings of the earth, and make her barren, and burn her with fire.

Mystery Babylon represents the great city of Rome, who has become “drunk of the blood of the Saints.” She is judged in her time, and falls by her judgement (AD 476), and the smoke of her destruction rises up to heaven. However, the Saints are told to endure, as their salvation is near. The scarlet beast is the Roman Empire. Its seven heads, in addition to being the seven hills of Rome, represent seven kings. These are the first seven true Emperors of Rome; namely, Augustus (Octavian), Tiberius, Caligula, Claudius, Nero, Vespasian, and Titus. As of John’s receiving of the vision, the first five have fallen, while one (Vespasian; AD 69–79) still reigns. Meanwhile, one is yet to come, and he remains “a little time;” this is Titus, whose reign lasts only two years (AD 79–81). As for the identity of the ten kings, note the tenses: The beast was; the ten kings had no authority. The beast is not; the ten kings have authority, and distribute that authority to the beast. The beast will be; the 10 kings and the beast will hate Mystery Babylon. The beast “was” under the reign of Nero (AD 54–68), at which time the ten kings had no authority (thus, they had to exist then). When John receives the vision, under the reign of Vespasian, the beast “is not,” but the ten kings now do have authority. After this, the beast “will be,” under the reign of Domitian (AD 81-96), and the ten kings give their authority to it/him. Why do the ten kings have no authority under Nero? Because, despite the persecution under Nero, the Apostles are still ministering in Jerusalem and throughout the Empire. Only when these are out of the way (after AD 70) does the “mind” (that is, the purpose) of the ten kings have authority (2 Thessalonians 2:6–9). At the time of Domitian’s reign, “he who is keeping down” does so no longer, and the beast wages war with the Lamb and His Saints; with this, the ten kings have given their (previously restrained) authority over to him. These kings, then, are the Emperors prior to Domitian, who had no authority to wage war with the Lamb; they are the seven heads, plus three others (the three “barracks Emperors,” Galba, Otho, and Vitellius), and are the same as the ten horns seen on the fourth beast of Daniel 7 (as they are the same beast). Ultimately, the beast comes to hate Mystery Babylon, and leaves her desolate and naked; the Roman Empire turns against its own capital, the city of Rome, and moves the seat of its power to Milan (AD 293) and then Ravenna (AD 402), leaving Rome to fall to barbarian armies.

Reaping of the Earth (Revelation 14:14–20) One like the Son of Man, having a golden crown upon his head and a sharp sickle in his hand, appears, sitting on a white cloud. A messenger calls out, “Send forth thy sickle and reap, because come to thee hath the hour of reaping, because ripe hath been the harvest of the earth.” And the one sitting on the cloud puts forth his sickle, and the earth is reaped of its good harvest. Another appears, also having a sickle in his hand, and a second messenger, having authority over the fire, comes to call out to him, “Send forth thy sharp sickle, and gather the clusters of the vine of the earth, because come to perfection have her grapes.” And he puts forth his sickle, and gathers the vines of the earth, and casts them into the wine press of the wrath of God, which is then trodden outside the city, and blood flows from it.

The time comes for God’s Kingdom to become a unified authority, to rule the earth forever. At the coming (that is, the Parousia, or presence) of Christ, His faithful are “gathered” to Him to reign over His Kingdom and be His Bride (see Revelation 19:6–9). Compare: Matthew 24:30–31; Mark 13:26–27, 14:62; 1 Thessalonians 4:16; 2 Thessalonians 2:1.

The ultimate destruction of Rome, referred to elsewhere in Revelation as Mystery Babylon (Revelation 14:6–2, 17–18). The wrath of God, itself, is released with the pouring of the seven vials, which, together, bring about the fall of Mystery Babylon (that is, the city of Rome).

Seven Vials (Revelation 15–16) Seven messengers are seen, and are given seven vials full of the wrath of God to be poured out on the earth. The first messenger pours out his vial upon The “sore” is singular; either each man has only one, or all are stricken the land. Men are stricken with a grievous with the same sore. Either way, the affliction is the same for all, and, in sore, for having taken the mark of the beast, this case, that affliction is punishment for following Rome. It is the harsh and for having bowed to his image. realization that their authority has come to an end. The second messenger pours out his vial The sea represents the Gentiles (Isaiah 60:5), who are converted by the upon the sea. The waters of the sea become blood of Christ, who die (symbolically) with Him through baptism, and as the blood of a dead man, and every living who become the power by which God’s Kingdom is established over the thing in the sea dies. ruins of the Roman Empire. The third messenger pours out his vial upon The rivers, and the fountains of water, represent the Word (John 4:14) the rivers, and upon the fountains of waters. which goes out with God’s faithful, and which becomes a poison for the The waters of these become as blood, for unbelieving of the nations to drink (that is, when they hear it), especially those who have shed the blood of the Saints for those who have the blood of the Saints on their hands. to drink. The sun represents the Gospel and its promise of the coming (Parousia) of Christ and the Kingdom of God (Matthew 5:45). The Gospel is spread by The fourth messenger pours out his vial the faithful of His Kingdom, and, here, it begins to truly become a weight upon the sun. Authority is given to the sun on the shoulders of the Roman Empire. It “burns” the unbelievers of the to burn men with fire, and with great heat. nations, and they blaspheme God for the spiritual torment His Word brings them. As the Gospel is spread and the Kingdom of God replaces that of Rome, The fifth messenger pours out his vial upon the Empire feels its end, enduring both internal chaos and external threats the throne of the beast. His kingdom is from barbarian tribes. Ironically, it is the brightness of God’s Word that darkened, and the men of the earth are in brings about the darkness on the Roman Empire,” and the unbelievers of pain, and speak evil of God, because of the the suffering nations blaspheme God for the spiritual torment His Word pain, and of the earlier judgements. brings them. The sixth messenger pours out his vial upon Note the symbolism of the Euphrates; this river represents the division the river Euphrates. The water of the river between God and His people, and their tendency to worship gods and dries up, that the way may be ready for the idols other than Him. Now, as Rome falls, this heretical “river” dries up, kings of the east. Out of the mouth of the so the way is clear for the “kings of the east” – that is, the reigning Saints dragon, and of the beast, and the false who come from the east (Israel; Ezekiel 43:2, Matthew 24:27), spreading prophet, come three unclean spirits, like the Word and bringing with them God’s Kingdom (Revelation 16:15–16). frogs, which are the spirits of demons, to God (“he”) gathers them together (symbolically) to the place known for gather the kings of the earth together at its strategic advantage: Harmagedon (literally, the “hill of Megiddo”). Armageddon for the great day of God, the Meanwhile, the beast (the Roman Empire) is gathering its own armies Almighty, who comes “as a thief.” together to defend itself against the coming of the Kingdom.

The seventh messenger pours out his vial into the air. A great voice is heard from the Temple of heaven, saying, “It hath come,” and there are voices, and thunders, and lightnings, and an earthquake greater than any before it occurs, breaking the city into three parts, and overthrowing the cities of the nations of the earth. Every island flees, and the mountains are not found, and great hail falls upon the men of the earth, who speak evil against God because of the plague of his wrath against them.

The final outpouring of God’s wrath is the announcement of the Coming (Parousia) of Christ, Himself. Voices (utterances from heaven), thunders (the proclamation of truth), lightnings (the sudden appearance of truth), earthquakes (the earth-shattering effects of truth), and hail (the hardhitting nature of truth) are all symbolic of different aspects of God’s wrath, and all of these are unleashed here. Neither island nor mountain is fit to stand in the overwhelming presence of God, the Almighty, and His son, the Messiah, and the everlasting Kingdom they establish through the Saints (the faithful who are baptized into it, to reign over it) overthrows all others. With this, the Roman Empire is defeated (AD 476), and, hereafter, the Kingdom of Heaven holds dominion over the earth.

Marriage of the Lamb (Revelation 19:1–10) The marriage of the Lamb arrives, and the Bride makes herself ready for Him. Blessed are those who are called to the supper of the marriage of the Lamb.

With Israel no longer keeping the covenant of God, the Gospel is handed over to the Gentile Christians, for them to witness during their Millennial Reign with Christ on earth. This transition is marked by a wedding between the Church (the Bride) and Christ (the Lamb).

Presence of Christ and Dominion of the Kingdom of Heaven (Revelation 19:11–21) Heaven is opened, and a white horse appears, and He who sits on it is called Faithful and True, and he comes to judge with righteousness. His eyes are as flames of fire, and on His head are many crowns, each having a name written that no one knows, except Himself. He is arrayed with a garment covered in blood, and His name is The Word of God. Following Him are the armies of heaven upon white horses, and clothed in fine linen, white and pure. Out of His mouth proceeds a sharp sword, to smite the nations, which He comes to rule with an iron rod. Upon his garment, and upon his thigh, is written the name “King of kings, and Lord of Lords.”At His coming, the beast and the false prophet are cast into the lake of fire, burning with brimstone, while those gathered to oppose Him are slaughtered by the sword that proceeds from His mouth.

After 400 years of preparation, from the start of His ministry at His first entry into the Holy City, to the destruction of Jerusalem and the decline of the Roman Empire, Christ returns with wrath and retribution. This is His Parousia – His appearance, to defeat His enemies, including the beast and the false prophet, and establish the everlasting Kingdom of Heaven as the dominant authority on earth. His Kingdom is spiritual (John 18:36) and is ruled by the Saints, and no end will ever come to it. Christ’s presence, and His Kingdom’s dominion, is marked by the abdication of the Roman Empire, by Emperor Romulus Augustus, to the “barbarian” Germanic general Odoacer (4 September AD 476).

Millennial Reign (Revelation 20:1–10) An angel comes down out of heaven, having the key to the abyss and a great chain in his hand, and he takes hold of the dragon, and binds him in the abyss, so that he may not deceive the world anymore until a thousand years are up, while the Saints sit and reign with Christ. When the millennium is up, the dragon is released for a short time, to go out to deceive once more. He goes out to the four corners of the earth – Gog and Magog – and gathers the nations together for war, rising them up against the Saints, but they are devoured by fire from God, and the dragon is cast into the lake of fire, burning with brimstone, to be tormented day and night.

The Millennial Reign – often called the Church Age – is a non-literal “thousand year” period of dominion for the Kingdom of God on earth. This dominance is achieved through the existence of the Church, the Bride of Christ; with the Jews’ rejection and crucifixion of Christ, the Kingdom of God and the Gospel are given to the Gentiles. His Kingdom is entered through faith, at baptism (the first resurrection). One issue raised is the erroneous assumption that the binding of Satan should lead to an end of sin. However, the removal of the deceiver does not put an end to the deceit; original sin still permeates the human race, and the simple removal of the tempter is not enough to counteract this. At the end of the Millennial Reign, Satan is released for a short time, to once again deceive the nations. It is at this time that both he and sin (in the form of all who choose to follow him and come against Christ and His faithful) are ultimately defeated. Compare: Ezekiel 38–39.

Final Judgement (Revelation 20:11–15) A great throne appears, with God, the Almighty, seated upon it, and, from His face, the earth and the heavens flee. The dead stand before Him, and the scrolls are opened, along with the Book of Life, and the dead are judged by the things written of them in the scrolls. Death and Hell are thrown into the lake of fire, burning with brimstone, along with all who are not found written in the Book of Life.

When the followers of Satan, and Satan, himself, have been defeated, God will sit as judge of every soul to have ever lived, judging them by His Law, according to their works which are found written in the scrolls. The Book of Life contains the names of the righteous who have earned the reward of eternal life, and anyone whose name is not found written in this book will be cast into the lake of fire, as will Death and Hell (that is, death and the grave, as “hell”, the place of eternal damnation, is not a Biblical concept); with this action, death will be conquered, and eternal life for the righteous can begin. (Note that sinners are not made to endure punishment for an eternity, rather they are removed from existence altogether when they are burned up in the lake of fire.)

New Heaven, New Earth, New Jerusalem (Revelation 21–22) God will create a new heaven, and a new earth, for the old heaven and old earth will have passed away; these are (symbolically) described: There will be no more sea. From God, out of heaven, will come the holy city, new Jerusalem, and God, thereafter, will dwell with men, and they will be His, and He will be their God, eternally. God will wipe away every tear, and there will be no more death, nor sorrow, nor crying, nor any more pain, for the former things will have passed away, and all things will be made new. The city, new Jerusalem, coming down out of heaven, will be like a precious stone, having a great wall, and twelve gates, and angels at each of its gates, and names written thereon, which are the names of the twelve Tribes of Israel; there will be three gates each to the east, north, west, and south. The wall of the city will have twelve foundations, and in them will be written the names of the Apostles. The city will lay foursquare, and the length will be as long as the breadth, and the height, and the measure of the city will be twelve-thousand furlongs; and the wall will be 144 cubits, and will be made of jasper, while the city, itself, will be of pure gold. The foundations of the wall will be of every precious stone: the first, jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, jacinth; and the twelfth, amethyst. Its twelve gates will be twelve pearls, each gate being one pearl, and the street of the city will be of pure gold, as transparent glass. There will be no Temple in the city, for God will be the Temple of it, and it will have no need of the sun or the moon, for God will be the light of it; and outside the city will reside the nations, who will bring their glory and honour into it, and who will live outside by the light of it. The river of the Water of Life will flow from the throne of God, and in the midst of the road, and on either side of the river, will grow the Tree of Life, yielding twelve kinds of fruit throughout the months of the year; and the leaves of the tree will be for the service of the nations. And the servants of God, and of the Lamb, will worship Him, and they will see His face, and will have His name on their foreheads, eternally.

Summary & Cross-References HISTORICAL EVENT The Chaldean (Babylonian) Empire reigns [626–539 BC].

The Achaemenid (Persian) Empire reigns [550–330 BC]. The Macedonian Empire, of Alexander the Great, reigns [336–323 BC]; this empire continues divided until Roman conquest [30 BC]. During this time is the reign of Antiochus IV Epiphanes, who desecrates the Holy Temple. Cyrus II the Great [559 BC], founder and first Emperor of the Achaemenid Empire, to the death of King Herod the Great [4 BC]. The Roman Empire, the fourth and final secular kingdom before the coming of the everlasting Kingdom of God, reigns [27 BC – AD 476]. Rome begins strong, but, in the midst of its reign [AD 285], becomes a divided empire plagued by various burdens. The first ten Roman Emperors, from Augustus (Octavian) to Vespasian, rule [27 BC – AD 81]; three of these usurp the title and fall quickly during a period of civil war.

PROPHETIC REFERENCE(S) Daniel 2:32a Daniel 2:36–38 Daniel 7:4 Daniel 2:32b Daniel 2:39a Daniel 7:5 Daniel 8:3–7 Daniel 8:20 Daniel 2:32c Daniel 2:39b Daniel 7:6 Daniel 8:5–14 (note Daniel 8:9–14) Daniel 8:21–26 Daniel 11 (note Daniel 11:31) Daniel 12:5–7 (note Daniel 12:11) Daniel 2:33 Daniel 2:40–44 (note Daniel 2:41) Daniel 7:7 Daniel 7:23 Daniel 7:26 Revelation 13 Daniel 7:7–8 Daniel 7:19–20 Daniel 7:24 Revelation 13:1 Revelation 13:12–17

Christ’s baptism and the start of His three-and-a-half-year ministry [c. AD 26] marks the advent of His Kingdom on earth.

(note Daniel 9:25–27) Zechariah 9:9

Christ suffers, enduring for the Israelites of his day (the descendents of Daniel’s people), and is crucified by them [AD 32]; he dies, but is raised from the dead after three days, and is taken up to heaven forty days later.

Psalm 22:16–18 Isaiah 53:3–9 Daniel 9:26a Daniel 9:27a Daniel 12:1a

Because of their rejection of Christ, the Kingdom of God is taken from the Jews and given to the Gentiles, who accept Jesus as the Messiah.

Matthew 21:42–43

SCRIPTURAL REFERENCE(S) Daniel 2:38b

Daniel 9:1

Daniel 8:20 Daniel 8:21

(1 & 2 Maccabees)

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Matthew 3:13–17 Matthew 12:28 Matthew 21:1–11 Mark 11:1–11 Mark 1:9–11 Luke 3:21–22 Luke 19:28–44 Luke 22:30 John 12:12–19 Matthew 27–28 Mark 15–16 Luke 23–24 John 19–20 Acts 1:9–11 1 Peter 3:21–22 Ephesians 4:7–13 1 Timothy 3:16 Revelation 12:5 Romans 9:30–33

Within the lifetime of the Apostles, there is a time of great distress and tribulation worse than any before or after, which the observant faithful (those told to watch for the abomination of desolation) escape [AD 65–70].

Immediately following the tribulation, there are prominent signs in heaven (note the symbolism), with the destruction of Jerusalem by Rome, and the “sign of the Son of Man” appears in the sky [AD 70].

At the hands of Domitian, the eleventh Emperor of Rome [reign: AD 81–96], Christians bear oppression throughout the empire [c. AD 93]. The Roman Empire divides, and the Byzantine Empire (the beast from the earth) forms [c. AD 285]; it adopts Christianity to further its own gains.

The tribes of the earth mourn, as God pours out His wrath upon the nations and their authority over the earth is replaced by His [AD 70–476].

Christ comes on the clouds, with power and glory, and his chosen are gathered (note: not literally) from over the face of the earth [AD 476].

Daniel 9:26b Daniel 9:27b Daniel 12:1b Zechariah 14:1–6 Zechariah 14:13–15 (Matthew 16:28; Mark 9:1; Luke 9:27) Matthew 24:15–22 Mark 13:14 Mark 13:19–20 Luke 21:24 Revelation 12:10–17 Revelation 14:1–5 Deuteronomy 28:49–52 Deuteronomy 29:22–28 Isaiah 13:10 Ezekiel 32:7 Daniel 7:13 Joel 2–3 (note Joel 2:10, 30–32) Zephaniah 3:1–7 Zechariah 1:18–19 Zechariah 1:21a Zechariah 2:1–8 Matthew 24:30a Mark 13:24–25 Luke 21:25–27 Revelation 6:12–17 Daniel 7:8 Daniel 7:11 Daniel 7:20b–21 Daniel 7:24–25 Revelation 13:14 Daniel 2:41–42 Revelation 13:11–17 Daniel 7:14 Daniel 9:27b Matthew 24:30b Revelation 8:2–9:21 Revelation 11:18 Revelation 14:7–9 Revelation 14:17–20 Revelation 16 Revelation 19:15 Deuteronomy 33:26 Daniel 7:13 Joel 2:32 Matthew 24:28 Matthew 24:30c–31 Matthew 26:64 Mark 13:26–27 Mark 14:62 Luke 21:27 1 Thessalonians 4:16a 2 Thessalonians 2:1 Revelation 14:14–16 Revelation 19:7–9

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Christ “treads the winepress,” the culmination of God’s judgement of the nations, bringing the destruction of the seven-hilled city of Rome (Mystery Babylon) [AD 410–549] and of what remains of its empire (the beast from the sea) [AD 476].

The Kingdom of God (as a great stone, to crush all secular kingdoms) is set up on earth, as a kingdom of truth and righteousness, and never falls; Satan is bound in the abyss [AD 476].

The Kingdom is ruled by the “blessed” who take part in the first resurrection (that is, those who are baptismally reborn), and the faithful who “sleep” (have died) prior to Christ’s “coming” (parousia) are raised to be with Him “in the air” [beginning AD 476]. Through baptismal rebirth, the faithful who are still alive at the time of Christ’s parousia (and all who live thereafter) are “changed” to become incorruptible, so that they may inherit eternal life when they die. Note, the death of these “remaining” faithful is not a “sleep,” as it was for those who died prior to His coming; rather, at death, each is “caught up” to be with Christ “in the air.” The Byzantine Empire falls [AD 1453]. After Satan has been bound, and the Kingdom has freely reigned, for some extended period of time (symbolically, a “thousand years”), Satan is loosed a final time to again deceive the nations. Those deceived by Satan to come against God and His faithful are consumed by the fire of His wrath. God defeats Satan and throws him into the lake of fire and brimstone; all is consumed by fire, and God sits on His throne to judge the whole world. All of the remaining dead (including the faithful who had lived prior to the time of Christ) are resurrected, and each is rewarded according to their works; the faithful are given everlasting life, while the sinful, as well as Death, itself, are condemned to share in Satan’s fate in the second death.

(note Isaiah 21:9) Ezekiel 38–39 Daniel 9:27b Joel 2–3 Zephaniah 3:8 Revelation 14:18–20 Revelation 17–18 Revelation 19 (note Revelation 19:15b) Ezekiel 40–48 Daniel 2:44–45 Micah 4 Haggai 2:21–23 Zechariah 1:20–21 Zechariah 2:9–13 Zechariah 14:7–21 2 Peter 3:10–13 Revelation 18:21 Revelation 21–22 Daniel 7:22 Daniel 7:27 Matthew 19:28 Matthew 25:31–40 1 Corinthians 15:51–52 1 Thessalonians 4:13–16 Revelation 20:4–6

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1 Corinthians 15:52b–54 1 Thessalonians 4:17

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Revelation 19:20

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(note Ezekiel 38–39) Revelation 20:7–9

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Zephaniah 3:8–20 2 Peter 3:7 Revelation 20:9

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2 Peter 3:10–12 Revelation 20:10–11

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Isaiah 25:8 Daniel 12:2–3 Matthew 25:41–46 1 Corinthians 15:50–52a 1 Corinthians 15:54–55 1 Thessalonians 4:16b Revelation 20:12–15

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Notes • Dating Revelation Aside from internal evidence that puts the giving of the revelation to John during the reign of the sixth Emperor of Rome (Vespasian), there also exists external evidence of this – in fact, more so than for any other date. For instance, Jerome wrote that John was exiled to the Greek island of Patmos in the fourteenth year after the persecution of Nero. The persecution of Christians by Nero began in AD 64, dating John’s exile to AD 78 (William Barclay, Introduction, The Revelation of John, Volume I, Revised Edition, 1976, p.14.). Jerome also wrote that John returned from exile after the death of Domitian (during the reign of Nerva; that is, circa AD 96). As far as the nature of John’s exile, Eusebius wrote that Vespasian did not attempt any persecution of Christians (Ecclesiastical History, Book III, Chapter XVII), though Tertullian states that John was banished by the provincial governor. The key reference made to John having been exiled during the reign of Domitian is found in the Ecclesiastical History of Eusebius, Book III, Chapter, XVIII, in which Eusebius quotes Irenaeus as saying, “For it [Revelation] was seen not long ago, but almost in our own generation, at the end of the reign of Domitian.” Note that this is tradition, even for Irenaeus, who wrote at the end of the second century. Josephus endorses the date, but knows no more than tradition, himself. While the vision was received earlier, under the reign of Vespasian (circa AD 78), John was still in exile at the end of Domitian’s reign, according to Jerome.

• Nature of the Parousia The Greek word παρουσιVα (parousia) is translated as “coming” in the King James Version and as “presence” in Young’s Literal. It is used 24 times throughout the Old Testament, six of which are to refer to the presence of a person at some location, such as that of the Apostle Paul to the Philippians (Philippians 1:26). It refers not to their physical attendance, but to the fact that their being there is a blessing (or is of some other significance) in some way. This is important, as this same usage should be true where it concerns the “parousia” of Christ, as well. His coming is not necessarily physical; rather, it is a coming of His presence to set up the Kingdom of God. (Note: Luke 17:20–25, John 18:36.) In addition to this is the issue of what appears to be the simultaneity of Christ’s coming and the resurrection of the dead. This is where it is important to note that the so-called Millennial Reign is Christ’s “parousia” – it is His presence, to reign over the Kingdom of God with His faithful (those who take part in the first resurrection). First comes Christ’s return, which includes the resurrection of His faithful who have died (that is, who “sleep”), and then comes the resurrection of the rest of the dead; all verses confirm this order, and Revelation expands on this by revealing that His return is a “thousand-year” event. At the end of the (symbolic) thousand years, the resurrection of the remaining dead occurs.

• First Resurrection In Revelation 3:21, Jesus states, “He who is overcoming – I will give to him to sit with me in my throne, as I also did overcome and did sit down with my Father in His throne.” This same promise, Jesus makes to the Apostles prior to His crucifixion and resurrection: “And Jesus said to them, ‘Verily I say to you, that ye who did follow me, in the regeneration, when the Son of Man may sit upon a throne of his glory, shall sit – ye also – upon twelve thrones, judging the twelve tribes of Israel’ [Matthew 19:28];” and, “’I appoint to you, as my father did appoint to me, a kingdom, that ye may eat and may drink at my table, in my kingdom, and may sit on thrones, judging the twelve tribes of Israel’ [Luke 22:29–30].” This is fulfilled with Revelation 20:4–6, where the faithful take part in the first resurrection and sit on thrones to reign with Christ for a “thousand years.” What, then, is the “regeneration” of Matthew 19:28? This word (παλιγγενεσιV α; paliggenesia) appears at only one other location in the New Testament, in Titus 3:5, where Paul writes, “... He did save us, through a bathing of regeneration, and a renewing of the Holy Spirit.” Comparing this with other verses (such as Acts 1:5, 2:38, and 11:16), we see that the Holy Spirit renews when a person, having faith in Christ, is baptized; therefore, the “regeneration” is referring to baptism (or, specifically, the spiritual rebirth associated with baptism). Christ promises the Apostles that they would reign over His Kingdom with Him at His return. In Revelation, this promise is fulfilled, and is extended to all who take part in the first resurrection. This first resurrection, then, is the baptism of the faithful into the Kingdom of God. Colossians 2:12 states, “[B]eing buried with him in the baptism, in which also ye rose with [him] through the faith of the working of God, who did raise him out of the dead.” Baptism joins the faithful with Christ, serving as its own form of death, burial, and resurrection. Thus, the first resurrection of the faithful is their rebirth at baptism, and, through baptism, we live and reign with Him forever. This need of baptism ends at the final judgement, when the sinful are subject to the second death, and when Death, itself, is thrown into the lake of fire.

• New Heaven, New Earth, New Jerusalem SYMBOLIC REFERENCE

A new heaven and new earth are created; the old heaven and old earth have passed away.

There is no more sea.

The holy city, new Jerusalem, descends to earth from God, out of heaven.

New Jerusalem is as a bride adorned for her husband.

God dwells with men, and they are His, and He is their God.

There is no more death.

INTERPRETATION At Christ’s parousia, Peter writes, “the heavens with a rushing noise will pass away, and the elements with burning heat be dissolved, and earth and the works in it shall be burnt up.” As Christ’s parousia occurred at the fall of the Roman Empire (the beast from the sea), in AD 476, this language is symbolic. Here translated as “elements,” Colossians 2:8 and 2:20 use the same word, translated as “rudiments,” to speak of the studies of this world that distract people from Christ. It is these elements that are defeated at His parousia. Also defeated are the (secular, Roman) world and the evil works of those who inhabit it, and the heavens (being the abode of Satan, over whom Christ is victorious). It is in this manner that Christ’s parousia effectively establishes new heavens and a new earth. Ecclesiastes 1:11; Isaiah 26:12–14, 43:18–19, 65:17, 66:22; 2 Peter 3:13; Revelation 21:1 Note what was earlier seen, by John, rising from the sea – the great beast of the Roman Empire. Furthermore, all four beasts (empires) that Daniel saw came from the sea. Here, John makes special mention that there is no more sea on the new earth. With this comes the promise that no secular kingdom will ever again rise in opposition of God’s everlasting Kingdom. Also, in Mark 4:35–40, we see Jesus calming the wind and the sea. His power over these is two-fold – He first calmed the physical sea, but, now, He has conquered the sea that once gave rise to great empires. Isaiah 57:20, 60:5; Revelation 21:1 In John 18:36, Christ says that His kingdom is “not of this world,” meaning it is a heavenly, spiritual kingdom. Here, this heavenly kingdom is brought to earth, in the form of the Church, ruled by His faithful. This occurs when the Kingdom of God is established, with Christ’s parousia, at the fall of the Roman Empire. Psalms 48:1–3, 87:1–3; Isaiah 65:18; John 14:2; Galatians 4:26; Hebrews 11:10, 12:22; Revelation 3:12, 21:2,10 This bride, the new Jerusalem, is wed to the Lamb, which represents Christ. In Revelation 19, we see this wedding occur at His parousia, at the fall of the Roman Empire. The fact that, here, the new Jerusalem is still depicted as a bride chronologically connects the two events, showing the descent of the holy city to earth to be concurrent with Christ’s parousia. Revelation 19:7–9, 21:2 Sin is a division – a barrier, keeping us from being with, and from reaching out to, God (Isaiah 59:1–2). Because of this, Christ was given to be victorious over sin – to bridge that divide, and make us able to truly be with God, and for God to be with us (John 1:11–13; Romans 6:23). Genesis 17:8; Exodus 29:45; Leviticus 26:11–12; Jeremiah 24:7, 30:22, 31:33, 32:38; Ezekiel 11:20, 14:11, 34:24, 37:23–28, 48:35b; Zechariah 2:10–11, 8:8, 13:9; 2 Corinthians 6:16; Hebrews 8:10; Revelation 21:3 In his first letter to the Corinthians, Paul writes that Christ is victorious over death because He provides a way for man to overcome sin, and it is through sin that death gets its power. However, Christ’s victory does not eliminate death, as we see here; it is a way for some to avoid death, but death is still a reality. The complete removal of death occurs only at the second death, when Death and Hades (literally, the grave), themselves, are thrown into the lake of fire and destroyed. Proverbs 12:28; Isaiah 25:7–8; Matthew 16:18; Romans 6:9; 1 Corinthians 15:54–57; Revelation 1:18, 6:8, 20:13–14, 21:4

All tears are wiped away, and there is no more sorrow, crying, or pain.

New Jerusalem is like a precious stone.

The city has a great, high wall.

The wall of the city has twelve gates (three to each compass direction), with the names of the twelve tribes of Israel written on them, and with an angel at each gate.

The wall has twelve foundations, and in them are written the names of the twelve Apostles.

The city is foursquare, and the length, width, and height of it are equal; the city measures twelve-thousand furlongs.

Where else in Revelation do we see tears, sorrow, crying, and pain? In Revelation 7:17, God promises those who overcome that He will wipe away all tears from their eyes, just as we see here. All other occurrences of these (within the vision, itself) are found in relation to the fall of Mystery Babylon. In Revelation 16:10–11, people are pained because the kingdom of the beast is darkened – that is, the kingdom they all followed, the Roman Empire, is falling around them. Throughout Revelation 18, there is sorrow and weeping, both for and in Mystery Babylon (Rome) as that great city collapses under God’s wrath. Now, on the new earth, there is no more sorrow, crying, or pain, for the former things have passed away. These “former things” are the many tribulations endured under the rule of the Roman Empire. At Christ’s parousia, it falls, and is replaced by God’s eternal Kingdom, in which the transgressions of Rome are forgotten and cause no more suffering. Isaiah 25:8, 30:19, 35:10, 51:11, 60:18–20, 61:1–3, 65:14,19; Jeremiah 31:12– 13,25; Revelation 7:17, 21:4 Proverbs 17:8 states that a gift is as a precious stone to he who receives it. Throughout the New Testament (e.g., Acts 2:38, 10:45; Romans 6:23; Ephesians 3:7), God’s giving of Christ, so that we may be reborn through Him, receive the Holy Spirit, and have eternal life, is called a gift. Here, this gift from God, in the form of new Jerusalem, is said to be like a precious stone; it descends from God, out of Heaven, as James 1:17 states, “every good giving, and every perfect gift is from above, coming down from the Father of the lights ... .” Proverbs 17:8; Matthew 6:19; Revelation 21:11 In Isaiah 60:18, the walls around the place where “violence is not heard any more” are said to be called Salvation. Walls are meant to protect, and this is exactly what salvation through Christ does – it protects the faithful from the fate that awaits those who remain in their sin. Within the walls of new Jerusalem is salvation, and the wall, itself, separates the saved from the world “without.” Isaiah 60:18; Revelation 21:12 The walls of Isaiah 60:18 have gates, which are called Praise. By these (that, by giving glory to God and praising His name), the righteousness of the nations is brought into the city. No matter which direction people come to the city from, there is a gate to allow them entry, so that no one should have to turn away from attaining the salvation found inside. Here, the twelve tribes of Israel represent the Church (see Revelation 7, 14:1–5), so the names of the tribes are written on the gates of the city. Their identity has been spiritualized, and entry into the city is through them. Isaiah 60:18; Revelation 21:12–13 The wall that encloses the salvation of the city is founded on the twelve Apostles, who were the first to take the Gospel, and to preach salvation through Christ, to the world. Ezekiel 28:13; Revelation 21:14 Considering how Ezekiel “measured” the temple he saw (Ezekiel 42:20), it is safe to say John measured the city in the same way – the measure he gives is for each side, rather than the city’s perimeter as some suggest. John says the measure of the city is twelve-thousand furlongs, and that the length, width, and height of it are equal; thus, the city is in the form of a cube. Of course, this, too, is symbolic; a cube has twelve sides, and, with each side measuring twelve-thousand furlongs, this is likely in reference to Revelation 7:4–8, where the number of faithful sealed is twelvethousand from each of the twelve (spiritualized) tribes of Israel. Ezekiel 42:20; Revelation 21:16

The wall is 144 cubits.

The wall is made of jasper.

The city, itself, is made of pure gold; the foundations of the wall are made of twelve precious stones, and the twelve gates are twelve pearls.

The street of the city is made of pure gold, and is transparent as glass.

There is no temple in the city, for God is its temple.

The light of the city is like a precious stone – as Jasper – clear as crystal; there is no need of the sun or moon, for God is the light of it.

Outside the city are the nations, who bring their glory and honour into it, and who live by the light of it.

Though this is likely a measure of the wall’s height, as opposed to its thickness, that distinction makes no difference. The significance is in the measure, itself. The number 144 is, of course, twelve squared. Twelve, itself, is the number representing God’s chosen people; initially, God dealt with Israel through the twelve tribes, and, when they rejected Him, He turned to the Gentiles through the twelve Apostles. Here, both of these are united, to give 144, representing the all-inclusive salvation offered by God through Christ. Note, this is the only occasion of the number 144 in the Bible, though the number raised a thousand-fold is used elsewhere in Revelation to represent a similar unity of God’s people (Revelation 7:4–8, 14:1–5). Revelation 21:17 As the light coming from God is said to be clear, like jasper, the wall of the city is jasper, and represents both the “gift is a precious stone” aspect seen earlier and the transparency of God’s Kingdom. Whoever wants to see inside His city may do so, and the light from inside shines out through to bathe the nations. Matthew 6:19; Revelation 4:3, 21:11,18 This is the reward of the faithful. The treasures we keep for ourselves in this world are worthless when we receive God’s gift of salvation through Christ. The new Jerusalem is composed of all manner of precious things, showing the immeasurable value it represents. Matthew 6:19; Revelation 21:18 Again a reference to this city being a precious gift from God, the pure, transparent gold of its street is also analogous to the similarly crystalclear light that shines from God and illuminates the earth. The street of the new Jerusalem is the way by which the people outside its walls enter into it and receive salvation; symbolically, this represents Christ and His sacrifice on the cross. Moreover, the fact that the gold is like glass (that is, transparent, while real gold – even the purest – is opaque) may symbolize the water by which the Holy Spirit (and, thus, the gift of salvation and eternal life) is received, through baptism. It is by these that the city may be entered into. Revelation 21:21b The Church has no temple. The faithful need no place to offer sacrifices or practice any of the other Old Testament rituals required to keep in favour. Christ’s ultimate sacrifice on the cross made all other sacrifice obsolete, and God, Himself, is now the temple. Also, as revealed elsewhere in the New Testament, the bodies of the faithful are temples in their own right, as God dwells is in them. 1 Corinthians 3:16, 6:16,19; Revelation 21:22 The sun and the moon are given to guide our physical journeys, but our spiritual path is illuminated by the Word of God. Each step taken in life is guided by His instruction – something the celestial lights, no matter how bright, could never do for us. Proverbs 4:18; Malachi 4:2; Luke 11:36; Acts 26: 13–18; Revelation 21:11,23 The faithful, who are a part of, and rule over, the Kingdom of God, are no longer of the nations, who rule themselves. However, the faithful are those who have come out of the nations to receive salvation within the holy city, and it is in this way that the glory and honour of the nations is brought into it. The blessed who do God’s commandments live within the city, and they receive eternal life, but “without [outside] are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Revelation 22:14–15). Isaiah 2:2; Micah 4:2; Revelation 21:24,26

Its gates are never shut.

The river of the water of life flows from the throne of God.

In the midst of the street, on either side of the river, grows the tree of life, yielding twelve kinds of fruit throughout the year.

The leaves of the tree are for the service of the nations.

The servants of God, and of the Lamb, worship Him, and they see His face, and have His name on their foreheads.

Simply, there is never any time when salvation is not available – there is no time, day or night, when anyone is turned away from entering into the Kingdom of God. As long as entry into the city is by the street that leads into it (that is, through faith in the saving power of Christ’s sacrifice on the cross) alone, that entry is never refused. Isaiah 60:11; Revelation 21:25 The water of life is the truth revealed in the Gospel, revealing Christ as our Saviour and path to eternal life; also, more literally, it is the water the faithful are baptised in to be cleansed of sin and receive the Holy Spirit. John 4:14; Ephesians 5:25–26; Revelation 21:6, 22:1,17 Once a person is saved, by faith, and has been reborn, through baptism, they receive eternal life, which is symbolically provided by the tree of life. This was one of the two trees specifically mentioned in Genesis, and was the reason God prevented Adam and Eve from entering into Eden once they had eaten of the tree of the knowledge of good and evil; with that, mankind fell into a sinful, miserable state, and, had the tree of life remained, that would have been our state eternally. So, the gift of the tree of life was taken away; now, however, with our ability to free ourselves from sin, the tree of life has been replanted to be freely eaten of by those who find salvation through Christ. In Him, through His sacrifice, we once again receive eternal life. Genesis 2:9, 3:22; Revelation 2:7, 22:2,14 In Jeremiah 36:23, we read, “[A]nd it cometh to pass, when Jehudi readeth three or four leaves, he cutteth it out with the scribe's knife, and hath cast unto the fire, that is on the stove, till the consumption of all the roll by the fire that is on the stove.” Jehudi was reading Scripture, and, after just a few leaves of the scroll, could take no more of what he was reading and burned it. However, to those who will receive it, Scripture heals, spiritually, and this is the “service” spoken of concerning the leaves of the tree of life. It is a tender, caring, often medical service, and is brought to the nations (to all who “have an ear”) through the Word of God. Jeremiah 36:23; Revelation 22:2b Similar to the earlier description of God dwelling with men and being their God, this includes a reference to an event found earlier in Revelation, when His faithful are sealed (σϕραγιVζω; sphragizo) in their foreheads prior to the opening of the seventh seal (σϕραγιVς; sphragis) by the Lamb (Revelation 7:3 –8). This is not a seal forced upon us by God (as humans brand cattle), rather it is a seal chosen to be received upon entry into His Kingdom. All within the new Jerusalem are sealed in this manner, showing that they are God’s people, and, voluntarily, they forever serve and worship Him. Exodus 33:20; John 6:27; 2 Corinthians 1:22; Ephesians 1:13, 4:30; Revelation 7:3–8, 14:1,9, 22:3–4

John’s vision of the new heavens, new earth, and new Jerusalem show us nothing that hasn’t already come to pass with the parousia of Christ in AD 476. When all sin is conquered in the second death (that is, when the nations have no more glory or honour to enter into the city and God destroys all who oppose Him), the new Jerusalem, alone, will be left; but, even now, the holy city has been established on earth, and will remain for eternity.