Well, here we go again - the 1980’s TV “prophecy experts” are calling and they want their “Russia,” “Russia,” “Russia” or “Muslim,” “Muslim,” “Muslim,” newspaper eschatology back front and center because Russia is invading Ukraine and now Israel is at war with Muslims. They were once again pivoting back to modern Russia as about to fulfill the last days end of the age war of Gog and Magog as predicted in Ezekiel 38-39 and Revelation 19-20, but now pivoting back to the Muslims. Even though John tells his first century audience that Christ’s coming and this war were events that would “shortly” take place or “about to be” fulfilled (Rev. 1:1, 19YLT — 22:7, 10, 20) in the imminent war of the Romans and Jews, the religious con-artists can’t resist running the same scam but yet once again! After all they fell for it in the 80’s so they will once again be seduced into this newspaper eschatology.
I thought it would be timely and appropriate to print out a chapter in my latest book, Armageddon Deception The Eschatology of Islam and Zionism A Biblical Response where I deal with this subject in great detail. In the book I point out how Islam, Talmudic Zionism and Evangelical Zionism are constantly predicting this war is future and are actually very involved in trying to self-fulfill it. This makes all three systems and the countries that hold to these religious systems very gullible to Globalists and the New World Order whenever they want to usher in a world war between Israel and the Muslim world. And since there is a coalition of sorts between Iran, China and Russia, any war they can drum up with Israel can and will strike a world war. The Globalists have been doing this for centuries and the Church needs to not only understand the Bible more on this subject in order to glorify and honor Christ appropriately, but be aware of other actors seeking to manipulate us and draw us into wars - with the purpose to enslave into debt and strip away our God-given freedoms.
Below is probably one of the most thorough treatments I know of demonstrating how the Bible’s “last days” (of old covenant or Biblical Israel) “end of the age” (end of the old covenant age not world history) war has already been fulfilled in the historical events of AD 67 - AD 70 and has NOTHING to do with modern wars or the Rothchild Zionist project of establishing modern Israel (but not Biblical Israel). I hope you enjoy the article and if you do, please post it and share it.
CHAPTER SIX
The Christian Full Preterist Solution: The End of the Old Covenant Age Battle of Armageddon / Gog and Magog Fulfilled AD 67 – AD 70
By far, the connected terms “Armageddon” and the “end of the world” are the two most talked about subjects among those who speculate on Jesus’ teaching in the Olivet Discourse and the book of Revelation. Evangelical so-called “prophecy expert” Zionists flood the TV and radio airwaves and litter the Prophecy section of “Christian” bookstores. This section, unfortunately, sells the most books. Apparently, professing and uneducated Christians like carnal carrot-and-stick fiction. Because Dispensational Zionists have mega churches or are presidents of so-called Christian Universities, they are the ones invited on FOX News to pontificate upon Bible prophecy, Islam, Israel, Russia, and current events in the Middle East. From the inception of the Dispensational Zionist movement (which especially gained ground in the 60’s and 70’s), the subjects of Armageddon and current events go unchallenged and are just expected to go together and be settled fact. Of course, it is about as “settled” as the so-called “science” is on climate change or vaccines.
I think it’s safe to say that most Christians and even non-Christians have an idea that the battle of Armageddon or Gog and Magog is predicted to take place somewhere in the book of Revelation. However, if you asked these same individuals where this same end-time or last days battle was predicted in the OT, and which of these OT texts Jesus uses to develop His eschatology, most would have no clue. So let’s begin in the OT and see how Jesus interprets these passages on the end-of-the-age war before digging into the book of Revelation.
When did Jesus say “the end” and the “last days” war of Daniel 9, Daniel 12 and Isaiah 2-4 would be fulfilled?
The Coming of the Son of Man / the Time of the End / “the War” of Daniel 7; 9 & 12
There is a majority consensus among scholars that the prophetic book of Daniel contains recapitulation (that is, the same events are described differently) in chapters 7, 9 and 12. Therefore, these chapters will be our focus.
Daniel 7:13-22
In Daniel 7 we learn that Messiah, or the Son of Man, and His Kingdom would come during the time of the fourth world power (the Roman Empire). The Old Greek Septuagint describes one “like the Son of Man coming upon the clouds” coming “as
(not up to) the Ancient of Days” and receiving service/worship from the nations (OG LXX Dan. 7:13-14 – John, following the OG LXX in His description of Christ coming upon the clouds both as the Son of Man while at the same time being the eternal Ancient of Days and the “First and Last” in Rev. 1:7-18).
In Daniel 7, Daniel is also told that the Messiah’s coming upon the clouds as the Ancient of Days to establish and receive His “Kingdom” would occur after a severe time of persecution for His saints took place (cf. Dan. 7:21-22ff.). We learn in chapter 7 and chapter 2 of Daniel that this kingdom is spiritual and eternal and thus much different than the previous four earthly kingdoms.
Daniel 9:24-27
I have already addressed two important factors of this important prophecy in the previous chapters. First was the time period of the seventy sevens or 490 years according to Jewish first century expectation found in the Dead Sea Scrolls (using the Jewish calendar), being the period from the destruction of the first temple by the Babylonians in 420 BC to the destruction of the second temple by the Romans in AD 70 (490 years). I also demonstrated how the six events of verse 24 were fulfilled by AD 70. I now turn our attention to the war that would culminate in the last half or the last seven:
“And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation [the end], and that determined shall be poured upon the desolate” (Dan. 9:26-27).
The first prince of verse 25, of which the prophetic word of Jeremiah foretold, was Cyrus. Cyrus’ actions correspond to the first Jubilee period (7x7 = 49 years) that would set in motion the next series of Jubilee sevens. The second Jubilee period of sevens, or cycle, is referring to the re-building of Jerusalem under Ezra and Nehemiah (62 x 7 = 434 years) leading up to the coming of Messiah or the fulfillment of the last seven. “AFTER” these two prophetic Jubilee periods (49 + 434 = 483 years), another prince or Messiah arrives to accomplish the redemption and judgment of the last prophetic seven years.
Jesus begins His earthly ministry (3 ½ years) announcing that the soteriological and eschatological Jubilee they were expecting out of Daniel 9 and Isaiah 61 had arrived and He was the fulfillment (around AD 27). After His 3 ½ years of earthly ministry, in fulfilling the first half of the last seven, He is “cut off” (crucified). After this there is a second exodus generation of transition (the “already and not yet”) between the old covenant “this age” and the in-breaking new covenant “age about to come” that will climax in the fulfillment of the last 3 ½ years between AD 67 – AD 70.
Jesus, who is referenced by the expression “the people of the Prince,” would send His armies/people to destroy the city during this period. Remember Jesus said that “the King” (that is Christ Himself) would “send His armies” (Romans) to kill those murderers and burn their city (Jerusalem)” (Mt. 22:7). Just as God was sovereign in the OT and came upon the clouds through His armies (the Babylonians or Assyrians, etc. to judge Israel), Messiah/Jesus would sovereignly come upon the clouds through sending His army (the Romans) to judge and desolate her in AD 70.
Daniel 12:1-7
We now turn to Daniel 12 where we learn additional material about the same time period Daniel 7:13-22 and Daniel 9:24-27 has addressed. Daniel 12 is addressing the eschatological “end” of the seventy sevens and connects the “desolation” of the coming war during the last half of Daniel’s final seven, that is “…for a time, times, and half a time…” (3 ½ years) with having the effect of “when the power of the holy people would be completely shattered” (Dan. 12:7). This is the end result of “the war” Daniel predicted in Daniel 9:26.
Jesus interprets the timing of the desolation and the war of Daniel 9:26-27 / Daniel 12:1-7
Since I have already given the reader an in-depth exegesis of the Olivet Discourse, I will just remind you of “all” of the events that Jesus said would be fulfilled within His contemporary “this generation” (AD 30 – AD 70): 1) the signs 2) destruction of the temple 3) end of the old covenant age 4) His coming 5) the tribulation 6) the great commission 7) abomination of desolation / the war [armies surrounding Jerusalem] 8) resurrection and 9) the arrival of the kingdom (cf. Mt. 24-25/Lk. 21).
Our focus here is on #7, which Jesus says is the fulfillment of the desolation and war of Daniel 9:26-27 and 12:1-7 which was to last 3 ½ years:
“And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation [the end], and that determined shall be poured upon the desolate” (Dan. 9:26-27).
“But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written” (Lk. 21:20-22).
Previously I harmonized this with Matthew 24:15 and summarized our passage to mean, “When you [the disciples and first century Christians] see the abomination of the Gentile Roman armies surrounding and standing in/on the holy place of the land of Jerusalem, then know its desolation has drawn near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart…”
Luke’s account further describes the end of the Jewish age war between the Romans and the apostate Jews in AD 67 – AD 70 resulting in:
“They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles [the 3 ½ years of Daniel 12:7 and Revelation 11:1-2] are fulfilled” (Lk. 21:24).
Jews falling by the edge of the sword and being led captive among all nations is an old covenant curse for Israel found in Deuteronomy 28:64-68 for violating the Mosaic covenant. This creates a problem for most Premillennial Zionists and Christians with other eschatological views since they believe the old covenant ended at the cross or by AD 70. This being the case, how can an old covenant Mosaic Law (which ended thousands of years ago) curse be applied to modern Israel? But since the old covenant (and its curses) was “ready to vanish” (Heb. 8:13) after the cross, but still in effect for the Jews of the first century to experience (the days of vengeance), the war of AD 67 – AD 70 fits perfectly.
Jesus interprets Isaiah 2—4 the “last days” “the war”
Isaiah 2-4 predicts Jerusalem’s “last days”, “in that day”, “Day of the Lord” coming by which Jerusalem’s “mighty” would “fall by the sword” and “in the war” (cf. Isa. 2:1 - 3:25). In that day or during this war, men are described as fleeing to the caves in the rocks and holes in the ground. At the time of this war, God would come in “majesty” and “shaking” Jerusalem’s “earth/land” or kingdom (2:10-19).
Jesus clearly identifies the time of this last days war for Jerusalem as the events leading up to AD 70 in Luke 23, where on his way to the cross he prophesies against Jerusalem, saying,
“…Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us’” (Lk. 23:28-30).
Clearly futurists who admit that this passage was fulfilled in AD 70 fail to look at the context of Isaiah 2-4 which necessitates that the “in that day”, “last days”, “Day of the Lord” (Isa. 2:9-21) “war” (Isa. 3:23) is what causes men and women to flee and to call to the mountains and hills to cover or hide them in the events during the Roman-Jewish War of AD 67 – AD 70!
In Isaiah we also learn that it is through this coming “war” and “Day of the Lord” judgment that God would forgive the remnant among Jerusalem for her sin of bloodguilt: “…when the Lord has washed away the filth of the daughters of Zion and cleansed the bloodguilt from the heart of Jerusalem by a spirit of judgment and a spirit of burning” (Isa. 4:4).
Jesus once again connects this last days “war” with Jerusalem’s sin of bloodguilt when the vindication of the martyrs would be fulfilled, i.e. at His coming in judgment in the Pharisees’ contemporary “this generation” to make their “house” or temple desolate in AD 70 (cf. Mt. 23:31-39).
Since Dispensational Zionists, such as Thomas Ice, admit that such passages as Luke 21:20-24, Luke 23:28-30, and Matthew 23:31-38 were fulfilled in Jesus’ contemporary generation when Rome surrounded and desolated Jerusalem in the events of AD 67 - AD 70, and since Jesus is stating that Daniel’s last half of the last seven of Israel’s “last days” war would be fulfilled then, then Dispensational Zionism falls on its face yet again!
Let’s now turn to the book of Revelation and see if John’s eschatology lines up with Jesus on when and why the “time of the end” war was to be fulfilled.
Revelation 11; 16; 19 and 20
Everyone seems to agree that the book of Revelation is John’s version of the Olivet Discourse. Therefore, we should expect to have John’s eschatology on “THE war” line up with Jesus’ eschatology on the end of the old covenant age war. After all, Jesus predicts the war would be “near” within His “this generation,” and toward the end of that generation John informs us that the content of his prophecy (including Armageddon and the Gog and Magog war) would be fulfilled “shortly” at the “soon” coming of Christ (Rev. 1:1 - 22:20).
There also seems to be consensus that the book of Daniel and Revelation uses prophetic recapitulation and that John picks up where the prophet Daniel left off. What was to be “sealed up” because the time of fulfillment was “far off” in Daniel’s day is “not” to be sealed up in John’s, because the time of fulfillment was “at hand” (Rev. 22:10).
Revelation 11 – Measuring of the Temple & Trampling of the City by the Gentiles for 3 ½ yrs.
This “end” or “time of the end” (not end of time) war of Daniel 9:26 and Daniel 12:17 is during the three and a half years “when the power of the holy people would be completed shattered” (Daniel 12:7). Likewise, Revelation is when old covenant Jerusalem (“where the Lord was crucified”) would be trodden down by the unclean heathen or Gentile nations for a period of “42 months” or 3 ½ years (Rev. 11:1-2, 8).
The protection of the Church in the war described as measuring the Most Holy Place
“Then I was given a measuring rod like a staff, and I was told, “Rise and measure the temple [Gk. naos – The Most Holy Place] of God and the altar and those who worship there, but do not measure the court outside the temple; leave that out, for it is given over to the nations [the Gentiles Lk. 21:24], and they will trample the holy city for forty-two months [3 ½ years – “TIMES of the Gentiles” Lk. 21:24] (Rev. 11:1-2).
The measuring of the Most Holy Place section of the temple[1] is a symbolic act depicting the new covenant Christian worshipers would be protected from God’s coming wrath implemented through the trampling of Jerusalem by the Zealot and Roman armies for the 3 ½ year period that was imminent in John’s day (AD 67 – AD 70).
Measuringcan be a symbol for preservation, protection or building up (e.g. Zech. 2:1). Like John, Ezekiel measures a perfectly cubed (Most Holy Place) temple that is “like a city…where the Lord is” (cf. Ezek. 40-48). As we have discussed in the previous chapter, the Church is that temple where the Lord dwells in the new covenant age (Ezek. 37:27=2 Cor. 6:16; Ezek. 47=John 7:37-39=Rev. 21-22).
The only other place in Revelation where measuring is used, it is used in a positive way to describe the new covenant Jerusalem as a perfect square or as God’s Most Holy Place dwelling (Rev. 21:9-16).
Some have argued that “the holy city” in Revelation 11:2 cannot be Old Testament Jerusalem because that city was no longer holy after the veil was ripped in two in about AD 30. In this argument, it is implied that the holy covenant that was established with terrible and blazing fire, an earthquake, darkness, gloom, fear, trembling, whirlwind, and the staggering blast of a trumpet (Heb. 12:18–21) came to a final end in God’s sight with the tearing of the veil (which was later sewn back together). And, therefore, earthly Jerusalem ceased to be holy at that time.
In contrast to this futurist myth, the author of Hebrews taught that the covenant that began with momentous signs was going to end with momentous signs in the near future:
“And His voice shook the earth then [at Mount Sinai], but now He has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” And this expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things [the old covenant world], in order that those things which cannot be shaken [the kingdom of Christ] may remain. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire” (Heb. 12:26–29).
The old covenant did not vanish when Christ died on the cross (Heb. 8:13). Therefore, Jerusalem was still holy after Christ died because it was still the covenant city of God, even though it was being “shaken” and was being nullified (2 Cor. 3:7, 11–12) through the age-changing power of the cross. It was still the holy city of God even though it had become “Babylon”, “Sodom,” and “Egypt” because of its sins.
To the holy-yet-hardened Jewish nation belonged “the adoption as sons and the glory and the covenants and the giving of the Law and the temple service and the promises” (Rom. 3:2; 9:4). Those blessings were all still intact even after the Jews murdered the Lord and persecuted His church (1 Thess. 2:15). The unbelieving Jewish nation was still in the kingdom of God after the death and resurrection of Christ, but its days were numbered. It was soon to be cast out of the kingdom in the Parousia of Christ in the consummation of the ages (Matt. 8:12; 13:41; Gal. 4:21–31).
The tearing of the veil was a sign of the coming judgment upon that generation and its temple and world. The biblical record is clear that the old covenant law remained in force for the Jews, both believing and nonbelieving, even after the cross, until “heaven and earth” passed away in AD 70 (Heb. 8:13; 2 Cor. 3:7–18; Matt. 5:17–19; Acts 21:20–26; 24:17).
Like the book of Daniel, the book of Revelation is presented in a common prophetic recapitulation construct – again, meaning these are simply different ways of describing the same end-time war or judgment scene. There is only one final war or end-time judgment in Revelation, and it is consistently referred to in John’s use of the Greek phrase “to gather them for the war” (cf. Rev. 16:14; 19:19; 20:8). The definite article “the” is purposely placed in front of “war” to describe one very specific and important end-time war.
Before leaving Revelation 11, it is important to see the continuity between it and the war or battle of Gog and Magog as described in Revelation 20. In chapter 11 the new covenant Church is being protected and described as the Most Holy Place structure of temple worship. In Revelation 20:7-9; 21:16, the New Jerusalem or “beloved city” is also measured and protected from the persecution and warring “nations” seeking to devour her.
Revelation 16 – “the war” and Armageddon
The texts I want to develop here in Revelation 16 are primarily verses 14-16, 19-20:
“They are demonic spirits that perform signs, and they go out to the kings of the whole world, to gather them for the battle (or the war) on the great day of God Almighty. "Look, I come like a thief! Blessed is the one who stays awake and remains clothed, so as not to go naked and be shamefully exposed." Then they gathered the kings together to the place that in Hebrew is called Armageddon” (Rev. 16:14-16).
“The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Greatand gave her the cup filled with the wine of the fury of his wrath. Every island fled away and the mountains could not be found” (Rev. 16:19-20).
The first point I would like to make and that we should pay careful attention to, is that the context for the gathering of the armies in “Armageddon” and the coming “THE war of the Great Day of God” that ensues in Revelation 16, is for the purpose of judging Babylon. Therefore, to understand when this war takes place, we need to identify who Babylon is in the prophecy.
Earlier in Revelation 11:8 we are told that Babylon or this “great city” is old covenant Jerusalem – “where our Lord was crucified.” So “Armageddon” and “the war” here has nothing to do with Babylon or the great city being the Roman Catholic Church, or the lands or nations of modern-day Iran, Iraq, Syria, Muslims, China, the Russians, or even modern Israel. This is a “war” and judgment upon old covenant Jerusalem.
The rest of the prophecy tells us why “the war” comes about or why Babylon is to be judged. In chapters 17-18 we learn that it is because old covenant Jerusalem, or Babylon, has played the harlot and has a history of killing all the prophets God sends to her, and that Babylon has gotten drunk off the blood of the apostles, prophets, and martyrs (again, that Jesus promised to send to her in Matthew 23, before He judged that generation and desolated their temple). As a result, God then judges her because she has now filled up the measure of their suffering, and thus the cup of God’s wrath is now full and ready to be poured out. The time of avenging the last apostles and prophets Jesus had sent to her, along with all the blood of the martyrs going as far back as Genesis, had come!
The coming “Great Day” of God’s judgment and wrath in Revelation 16, in relation to bringing judgment upon Israel’s sin of bloodguilt, has also been previously addressed in Revelation 6. In Revelation 6 John is consistent with Jesus’ time frame of “the war” and vindication of the martyrs as developed in Isaiah 2-4. John tells us that the vindication for the martyrs would be in a “very little while” after their number would be completed. This corresponds with Jesus’ teaching in Matthew 23 where He says the blood of the martyrs would be filled up or completed within their generation.
John, like Jesus in Luke 23, also cites the last days war and coming Day of judgment of Isaiah 2—4 in Revelation 6:15-17. Here people are seeking to hide themselves, in caves and among the rocks of the mountains, from the majesty of the Lord’s “Great Day” of judgment coming. And in both Revelation 6 and our Armageddon prophecy here in Revelation 16, parallel de-creation language is used. “Every mountain and island was removed” in chapter 6 is parallel to “every island fled away and the mountains could not be found” in chapter 16. So thus far John is using the last days war of Isaiah 2-4 against old covenant Jerusalem for shedding the blood of the martyrs and announcing that they would be judged imminently in that first century generation just as Jesus used Isaiah 2-4 in Luke 23:28-30 and Matthew 23:31-39.
So then what relationship does the term “Armageddon” have with “the war of the Great Day of God”? Armageddon simply means “Mount Megiddo.” And yet there is no “mountain” there because it is a plain, with the closest mountain being Mount Carmel. This term and the geographical locations are referred to because they function as a symbol for famous battles Israel and her enemies had there. As David Chilton and Farrer explain,
“Megiddo” thus was for St. John a symbol of defeat and desolation, a “Waterloo” signifying the defeat of those who set themselves against God, as Farrer explains: “In sum, Mt. Megiddo stands in his mind for a place where lying prophecy and its dupes go to meet their doom; where kings and their armies are misled to their destruction; where kings and their armies are misled to their destruction; and where all the tribes of the earth mourn, to see Him in power, whom in weakness they had pierced.”[2]
Others such as Dr. Michael Heiser make a connection that this war takes place in literal Jerusalem known as “the Mount of Assembly.” Here is a sampling of Heiser’s points,
“…the Hebrew phrase behind John’s Greek transliteration of our mystery Hebrew term is actually h-r-m-‘-d. But what does this mean? If the first part (h-r) is the Hebrew word har (“mountain”), is there a har m-‘-d in the Hebrew Old Testament?”[3]
“The phrase in question exists in the Hebrew Bible a har mo’ed. Incredibly, it is found in Isaiah 14:13,…”[4]
“The result in the case of Armageddon is dramatic. When John draws on this ancient Hebrew phrase, he is indeed pointing to a climactic battle at Jerusalem. Why? Because Jerusalem is a mountain—Mount Zion. And if Baal and the gods of the other nations don’t like Yahweh claiming to be the Most High and claiming to run the cosmos from the heights of Zaphon/Mount Zion, they can try to do something about it.
And of course they do. Armageddon is about how the unbelieving nations, empowered by…the prince of darkness—Lord (ba’al) of the dead, prince Baal (zbl ba’al), Beelzebul—will make one last, desperate effort to defeat Jesus at the place where Yahweh holds council, Mount Zion, Jerusalem.”[5]
This now harmonizes with Jesus’ teaching in Matthew 24; Luke 21 and the book of Revelation--with the end of the [old covenant] age war taking place when the Romans would surround and tread Jerusalem (the city that crucified the Lord) beneath their feet in the events of AD 67 – AD 70.
Christ coming as “a thief” in the following verse is another way of describing the coming of “the Great Day of God.” And we know from Revelation 3:3, 11 that Christ coming as a thief was His AD 70 “soon” coming. Not only this, but His coming as a thief once again connects this event to Christ coming in the generation of AD 30 - AD 70 (cf. Mt. 24:34-43).
In putting this together so far, we learn:
Major Premise: Revelation 16-18 teaches us that the gathering for “the war” in “Megiddo” was for the purpose of bringing judgment upon the great city of Babylon (identified in 11:8 as old covenant Jerusalem – “where the Lord was crucified”) for shedding the blood of the martyrs.
Minor Premise: But the war designed to judge old covenant Jerusalem and vindicate the martyrs in Revelation 16-18 is referring to the same “Great Day” of judgment and vindication of the martyrs in Revelation 6 to take place “in a very little while,” and is the “last days” war of Isaiah 2-4.
Conclusion: Therefore, both Jesus and John prophesied that “the war” and vindication of the martyrs in Isaiah 2-4 would be fulfilled in the AD 30 - AD 70 “this generation” or “in a very little while,” when Jerusalem (or Babylon the great city) would be judged in “THE war” between AD 67 - AD 70.
Revelation 19 - “the war” with the Beast
“And I saw the beast, and the kings of the earth/land, and their armies, gathered together to make [THE] war against him that sat on the horse, and against his army” (Rev. 19:19).
Again, chapters 18-19 are contextually tied to the defeat of the “great city” of “Babylon,” which in Revelation 11:8 and Matthew 23 has been identified as Jerusalem where Jesus was crucified, and the persecutor of the OT prophets and NT apostles and prophets Jesus would send to her.
Revelation 19:11-21 is simply another recapitulation of the same end-time battle and judgment we have seen in chapters 11 and 16 - except described differently with different imagery, etc.
Amazingly, the Dispensational Zionist “prophecy experts” claim that the rider of the white horse in Revelation 6:2 is the “antichrist,” but there is absolutely no exegetical evidence for this. Here in chapter 19, once again the rider of the white horse is described as Jesus Christ. In chapter 6 Christ comes on the white horse (His Second Coming) conquering – thus vindicating the martyrs “in a very little while” in the “great day of His wrath,” pouring out the covenant curses of Deuteronomy 28 upon the land of Israel. We previously saw Jesus appealing to the old covenant curses of Deuteronomy 28 in connection with the end-time war in the Olivet Discourse.
Identifying the beast(s) which fit the “shortly” and “soon” AD 67 – AD 70 context
Since here in Revelation 19 we see that the end-time war involves “the beast,” we should probably address how the book of Revelation addresses the beast(s) theme throughout.
A). The beast as Nero and Rome
Beast – Beasts in Daniel represented the four Gentile Kingdoms (Babylon, Medes & Persians, Greece and Rome) that would rule over Israel (Dan. 7:1-7). But the fourth beast took on qualities of the other three, and was more “dreadful and exceedingly strong” than the others. It also is described as taking on some of the attributes of the other beasts (Dan. 7:7) as we see in Revelation 13. This could be simply because Rome was the fourth beast and had consumed and assimilated those other world empires, and she thus takes on those characteristics and power as well.
The beast is described as having 10 horns, seven heads, and rising out of the sea.
The 10 horns – is possibly a reference to Rome whereby she was divided into 10 provinces making up the Empire, which were: Italy, Achaia, Asia, Syria, Egypt, Africa, Spain, Gaul, Britain, and Germany.[6]
The seven heads – is most likely a reference to the seven hills of Rome, which was a symbol of the imperial city. Revelation 17:9-10 informs us that the seven heads are seven mountains on which the harlot (apostate Israel) sits.
Rising out of the sea – is referring to Satan calling on this beast from the sea which often times in Scripture represents the Gentiles, or in this case would be Rome.
Most Partial and Full Preterists see the corporate “beast” in this chapter to be the Roman Empire and her head to be Nero. With Rome and Nero being the beast, the following evidence is given in the book of Revelation:
• Rome was known to be the famous “city on seven hills,” and the seven heads is later interpreted as seven mountains (cf. 17:7).
• The beast comes up out of the sea, and the sea in Scripture often times represents Gentile nations and powers, as do fierce animals with horns (13:12).
• The seven heads are not just seven mountains, but seven kings (17:9-10), of which five have fallen or have previously died when John is writing (Julius, Augustus, Tiberius, Gaius, and Claudius), the current one “now is” (the sixth being Nero), and when the seventh (Galba) comes, his reign would be brief.
• Rome and Nero persecuted and killed Christians with ferocity – “prevailing” against them for a time, as even Daniel 7 predicted, before they would inherit
the kingdom. Nero was known as a “beast” and put Christians on stakes, lit them on fire and rode his chariot naked. He also was crazy and often placed young boys in animal skins and raped them.
• Nero committed “blasphemies” through making coins of himself, depicting himself as the sun god or a new Apollo worthy of worship (13:5-6, 8).
• Archaeologists have documented the Hebrew spelling (Nrwn Qsr - Nero Caesar) which comes to 666 or six hundred and sixty-six. Alphabets also functioned as a numerical system (n = 50; r = 200; w = 6; n = 50; q = 100; s = 60; r = 200) – which gives us 666.
• If one did not take the mark of the beast (that is, acknowledging that he was the supreme king – “we have no king but Caesar”), Rome made the buying and selling of goods difficult and often times put them to death for not making this declaration.
• Nero was engaged in a war with the Jews for 42 months or 3 ½ years – from November AD 64 – June AD 68 (13:5).
• After Nero died, the Roman Empire seemed to have come to an end with several civil wars erupting, but the Empire recovered and revived (13:3, 7).
B). The beast as purely Jewish view
However, some Preterists have proposed that the beast in Revelation was not Nero and Rome, but the Jewish-led Zealot movement working with the religious Jewish false prophets. The following evidence is provided for this position:
• Israel was known for having seven hills or mountains as well: 1). Mt. Ararat (ark landed here) 2). Mt. Moriah (temple here) 3). Mt. Sinai (law given to Moses) 4). Mt. Nebo/Gerizim (Samaritans worship here) 5). Mt. Carmel (transfiguration) 6). Mt. Tabor (Jesus tempted here) and 7). Mt. Olivet (Jesus arrested here).
• The ten horns refer to 10 Jewish generals who were given authority in AD 66 - AD 67. The seven heads or kings are said to correspond to seven Zealots within the family of Hezekiah.
• The Zealots worked with the Jewish false prophets to try and persuade the people to stay and fight Rome. They persecuted and even killed Jews who didn’t see their vision of how the messianic kingdom was allegedly about to come through them.
• This beast has characteristics of other world Gentile powers (cf. also Dan. 7). OC Jerusalem is described elsewhere in Revelation as Gentile powers such as Egypt, Babylon, Sodom and Gomora.
• The NT develops the Jews as being the primarily guilty party in being the “accusers” of Jesus and the Christians with heresy and blasphemy.
• The Jews and Zealots within Jerusalem between AD 66 - AD 70 were described by Josephus as “beasts” that were devouring their own through civil war.
• The Jewish leadership kicked Christians out of the synagogues and they were treated as dead to their families and communities. Jews would not buy from or sell to Christians, and they didn’t permit Christians to buy from them or sell their products to them.
Josephus describes the Jews in Jerusalem between AD 67 - AD 70 as a Jewish “beast” devouring their own flesh (the infighting between the priests, Zealots, and Idumeans that would eventually burn down their own city).
Adam Maarschalk argues that the beast here in Revelation 19 is not Roman but Jewish. He connects the beast’s fate in Daniel 7 and Revelation 19 thus:
“…I watched till the beast was slain, and its body destroyed and given to the burning flame” (Daniel 7:11).
“Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone” (Revelation 19:20).
If the Roman Empire was the beast of Revelation, how was this empire captured, slain, destroyed, burned, and cast into the lake of fire? Rome actually came out of the Jewish-Roman War (AD 66 -73) stronger than ever. History tells us that Rome was stronger in the second century AD than it was in the first century AD.
Someone might say that this applied to Nero, who is said to be the beast in a singular sense. Nero was indeed killed – with his own sword, but he was not captured, and he was not burned. Nor did he go down at the same time as any false prophets who worked with him.
It was Israel that was captured, slain, destroyed, and burned – as we can see in great detail in ‘Wars of the Jews’ by Josephus.”[7]
And of the false prophets working with the Zealots Adam writes,
“Josephus wrote the following about numerous false prophets who deceived the Jews during the time of the Procurators Felix (52-58 AD) and Festus (5962 AD):
“These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives…”
In Wars 2.13 – 4:6, Josephus wrote about various false prophets and deceivers who worked to persuade the people to revolt against the Romans and who killed those who refused to revolt:
“There was also another body of wicked men gotten together… These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty…for a company of deceivers and robbers got together, and persuaded the Jews to revolt, and exhorted them to assert their liberty, inflicting death on those that continued in obedience to the Roman government, and saying, that such as willingly chose slavery ought to be forced from such their desired inclinations; for they parted themselves into different bodies, and lay in wait up and down the country, and plundered the houses of the great men, and slew the men themselves, and set the villages on fire; and this till all Judea was filled with the effects of their madness. And thus, the flame was every day more and more blown up, till it came to a direct war.”
In Wars 6.5.1-2 Josephus talked about how, when the temple was burned down, the number of people killed in that blaze was especially high because so many people listened to the words of a false prophet. Josephus also revealed that this false prophet was one of many false prophets who had been hired by the Zealots to control the people and keep them from fleeing from their control:
“A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get upon the temple, and that there they should receive miraculous signs of their deliverance. Now there was then a great number of false prophets suborned [hired] by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting” (Maarschalk, Ibid.).
C). Beast as Satan / Dragon / Ancient Serpent / Seven Headed Beast of Underworld
During the Roman-Jewish War, we can’t forget that angelic armies were seen fighting in the sky and clouds as witnessed and verified by Jewish and Roman historians. This supports what the books of Daniel and Revelation teach on the “Watchers”, “Angels”, “Michael,” and “Satan” all being involved in the last days war.
I believe this also corresponds with the historical fact that the multi-headed beast theme within the ancient world view involved the underworld of Satanic or demonic figures who influenced, mirrored and imaged their evil through world kings and empires to do their bidding. They described their gods or heroes as slaying this multiheaded beast. John demonstrates that only the Lamb had power to slay Satan and throw him in the Lake of Fire or, as Paul says, God would “crush” him “shortly” at His “soon” and or “at hand” coming in AD 70 (Rms. 13:11-12; 16:20/Gen. 3:15).
The ancient beast came from the abyss/sea and influenced Nero and the Romans to persecute Christians and then turn and devour Jerusalem. The abyss in the ancient world was understood to be a watery spiritual underworld area right beneath the ocean.
Revelation 13 addresses two beasts – one from the sea (cf. Rev. 13:1) and another on the land (cf. Rev. 13:11).
David Chilton introduced chapter 13 in his Revelation commentary with the ancient two-beast theme of Leviathan (sea beast) and Behemoth (land beast), admitting that the beast theme involves much more than just human rulers and kingdoms:
“In a visual, dramatic sense, the mighty Roman Empire did seem to arise out of the sea, from the Italian peninsula across the ocean from the Land. More than this, however, the Biblical symbolism of the sea is in view here. The sea is, as we saw in 9:1-3, associated with the Abyss, the abode of the demons, who were imprisoned there…”[8]
G.K. Beale gives a scholarly treatment of how these two beasts and the seven-headed beast theme was understood in the ancient world and within Judaism:
“The depiction of the two beasts in ch. 13 is based in part on Job 40–41, which is the only OT depiction of two Satanic beasts opposing God. Commentators cite the Job passages but rarely discuss them or develop their relationship with Revelation.176 These two beasts are echoed throughout Revelation 13, particularly from the LXX. One is a land “beast” (θηρίον, 40:15–24) to be slain by God with a “sword” (40:19 MT; cf. Rev. 13:10, 14). The other is a sea “dragon” (δράκων, Job 40:25) who conducts a “war waged by his mouth” (40:32). “Burning torches” and “a flame” go “out of his mouth” (41:11, 13). “There is nothing on earth like him” (41:25). Both are thus given demonic attributes, and both are described as “made to be mocked by the angels” (40:19; 41:25 LXX).177
The Job text alludes to a primordial defeat of the dragon by God (cf. 40:32 LXX; so also Midr. Rab. Exod. 15.22), but also implies a yet future battle (40:19, 20–24 LXX; 41:25 LXX), which is necessitated by the sea beasts’ continued attitude of defiance (e.g., 41:33–34 MT). Though the beast was defeated, he continues to exist in a subdued condition (Job 7:12; Amos 9:3; cf. Apoc. Abr. 10; 21). On the assumption that the beginning of history must be recapitulated at the end of history, Judaism crystallized the implicit expectation of Job. Rev. 12:1–11 also echoes this Jewish tradition. The tradition held that on the fifth day of creation God created Leviathan to be in the sea and Behemoth to dwell on land (1 En.60:7–10; 4 Ezra 6:49–52; 2 Bar. 29:4; b. Baba Bathra 74b–75a; Pesikta de Rab Kahana, supplement 2.4). These two beasts were symbolic of the powers of evil and were to be destroyed at the final judgment (so explicitly in 2 Bar.; Midr. Rab. Lev. 13.3; and b. Baba Bathra 74b, and implied in the other three texts just cited above).
This tradition may come into use here in the Apocalypse because people in Asia Minor thought whatever came “from the sea” as foreign and whatever came from the land as native. That is, one of the initial expressions of the first beast was Rome, whose governors repeatedly came by sea to Ephesus. Roman ships literally seemed to be rising out of the sea as they appeared on the horizon off the coast of Asia Minor. The second beast represented native political and economic authorities.
Vv 1–2 are a creative reworking of Dan. 7:1–7. The “beast coming up from the sea” and his “ten horns” are based respectively on Dan. 7:2–3 and Dan. 7:7, 20, 24. Many understand the “seven heads” as a reference to an ancient Near Eastern sea monster myth from before the time of Daniel (Leviathan with seven heads in CTA 5.I, 1–3; 3.III, 37–39; cf. also Job 40–41; Pss. 74:13–14; 89:10; Isa. 27:1; 51:9; Odes Sol. 22:5).”[9]
In the ancient world (Jew or Gentile) talk of sea beasts or seven-headed beasts or dragons were understood to apply both to underworld evil influences mirrored and imaged through their evil human rulers and kingdom partners who worshipped them.
The great red dragon with seven heads is introduced in Revelation 12 where it seeks to devour the Church or New Israel of God, but she flees to the wilderness and is safe. This is simply a prophetic and apocalyptic description of the same end time war and flight Jesus described for us in Luke 21:20-24, which we looked at previously.
As I laid out in our discussion of Isaiah 11, the gospels are filled with the second exodus theme. Due to space limitations, I will not develop that theme in Revelation. But for the sake of our discussion, let’s re-visit Isaiah 51 where God described taking Israel out of Egyptian bondage and parting the sea as not only creating the “heavens” and “earth,” but a slaying of a sea beast/dragon: “Was it not you who cut Rahab in pieces, who pierced the dragon?” (Isa. 51:9).
In Hebrew “Rahab” is understood to be a chaotic dragon sea monster. G.K. Beale demonstrates that the Septuagint version of Ezekiel 29:3 reads, “Pharaoh the great dragon,”[10] connecting the evil earthly power to this spiritual underworld being.
In Isaiah 14 and Ezekiel 28, the King of Tyre is understood in terms of being a mere man and yet as Satan or an angelic figure.
In Revelation 9, the siege of Titus for five months is connected to the activity of the abyss and demonic locusts. This is but yet another example of the demonic underworld working through evil rulers. G.K. Beale writes the following on Revelation 9:11:
"Abandon" is depicted "as the hellish home of Belial, the satanic "asp," in 1QH 3(11). 16, 19, 32. There the "pit" and "abyss" open and fulminate out billows, arrows, and "the spirits of the asp" (3[11]. 16-18; 5[13].27) against hardened hypocrites (3[11].25-27), "leaving [them with] no hope."
These Jewish sources refer to "angels of destruction from the pit, who inflict "most sorrowful chagrin and most bitter misfortune" as allies of the spirits of perversity and darkness.”[11]
These Jewish sources Beale appeals to demonstrate that these demonic spirits cause men to believe false doctrine and worship them while the righteous are protected from such. There may be a play on Apollyon and Apollo and how the Romans understood their leaders and false worship (see Daniel Dutra Morais’s comments below). It seems to me that God is using Satan and the demonic, working through the Romans, Zealots and Pharisees to judge and destroy Jerusalem and vindicate the early Christians who they had persecuted.
Beale points out that some connect the "destroying angel" in the first exodus (Ex. 12:23) with the descriptions here in Revelation 9:1, 4-5, 11:
“…the “destroying angel…the angel of death, to whom is given the power to destroy, but has no dominion” over the Israelites (Targ. Pal. Exod. 12; Targ. Pal. And Jer. Exodus 4 use the same titles for the angel who opposed Moses). Jubilees repeatedly identifies this angel as “prince Mastema,” another name for Satan and therefore a parallel to the angel of Rev. 9:11 (the “king” of the demons; Jub. 11:5; 17:16; 18:9, 12; 48:2-15). This prince-angel was the one who tried to kill Moses on his return to Egypt and who struck down the Egyptian deluge, so that he became known as “chief of the [evil] spirits” (Jub. 10:7-8; 11:5; 19:28). Not only does “the destroyer” oppose Moses, but he opposes the Israelites after they leave Egypt (Wis. 18:22-25).”208
“…OT and Jewish tradition based on Exodus 12 affirms both that God is the one who struck down the firstborn and that he used an angelic agent to execute his will [Exod. 12:23]. The Satanic source of the plagues is also noted in Wis. 17:14 (where the plague of darkness came from “the bottoms of …hell”). In Hermas, Vision 4:1, the seer has a vision of “a huge beast, like some sea monster, and from its mouth flaming locusts were pouring out.”[12]
Daniel Dutra Morais makes even more of a connection with Titus and the events of AD 70:
“The name Apollyon is a Greek play on words for "Apollo" (Apollon in Greek) and "Destroyer." Revelation 9:11 reads, “They had as king over them the angel of the Abyss, whose name in Hebrew is Abaddon and in Greek is Apollyon (that is, Destroyer).” Abaddon means “destruction or ruin” which is “apoleia” in Greek. Though Abaddon means “destruction or ruin” it is truly the place of destruction or ruin which in Greek is Hades or bussos or abussos (Abyss). Why does John call the angel of the Abyss the name for “destruction” or “the place of destruction” in Hebrew but then use the Greek word “Apollyon” meaning “destroyer” which is not an exact Greek translation of the Hebrew Abaddon? John appears to call the angel of the Abyss “Apollyon” rather than using more exact Greek translations of Abaddon like “apoleia,” Hades, “bussos” or “abussos” because of the similarity between the words “destroyer” (Apollyon) and Apollo (Apollon) in Greek. In other words, this word selection appears to be a word play for “Apollo” (Apollon) and “Destroyer” (Apollyon).
The fact that Apollyon is used to intentionally call to mind the god Apollo is hinted at throughout Revelation 9. The Anchor Bible Dictionary says the following concerning the link between Apollyon and Apollo:
In one manuscript, instead of Apollyon the text reads "Apollo," the Greek god of death and pestilence [or plague like the plague of locusts mentioned in Revelation 9] . . . . Apollyon is no doubt the correct reading. But the name Apollo (Gk Apollon) was often linked in ancient Greek writings with the verb apollymi or apollyo, "destroy." From this time of Grotius, "Apollyon" has often been taken here to be a play on the name Apollo. The LOCUST was an emblem of this god[.]” [Emphasis mine.]
Concerning this perceived link between Apollyon and Apollo, Isbon Beckworth writes, “Some (Boss, Holtzm.-Bauer, al.) find in the name Apollyon an indirect allusion also to the god Apollo, one of whose symbols was the locust and to whom plagues and destruction were in some cases attributed (see Rosher, Lex. d. Griech. N. Rom. Mythol. s.v.)[.] The use of the name Apollyon is meant to call attention to this agent’s identification with the Greek God Apollo (hence the plague and locust imagery as well as implicit references to “destroy” in Revelation 9) and his active role as the “destroyer” of Jerusalem. So, who could this be, and why is this figure called the “Destroyer” in Greek so as to imply a link to Apollo?
The earthly reflection of Apollyon is Vespasian’s son Titus, the commander of the Legio XV Apollinaris (Fifteenth Apollonian Legion). Initially the commander of the Fifteenth Legion, Titus then went on to succeed his father as general over all the Roman legions during the Jewish War after his father had become Caesar, a title also bestowed on Titus at his father’s coronation. As Caesar, Titus was entitled to worship as a god in the imperial cult, and like Apollo, the son of Zeus, could also be labeled the Son of God--a perfect title for the beast.
At the start of the Jewish War, Titus was the general of the Fifteenth Legion. With Apollo as its patron, the Fifteenth Legion was suitably nicknamed Apollinaris, a name meaning “devoted to Apollo.” The Fifteenth Legion would always carry an emblem of Apollo or one of his holy animals wherever it went. Not surprisingly, the locust was one of Apollo’s holy animals. Now it is easy to see why the author of Revelation chose locusts to symbolize the soldiers of the Roman army following the precedence set in Joel. So “devoted to Titus” was his army that at the taking of the Jewish temple, they unanimously declared him emperor of Rome in fulfillment of v. 11 in which Apollyon is said to have been “king over them.”
This play on words for "Apollo"--the god of death and plague--and "Destroyer" in the name Apollyon perfectly describes the man directly responsible for the remaining plagues of Revelation who was the “destroyer” of Jerusalem. And who coincidentally besieged the city FOR EXACTLY 5 MONTHS just as stated in Rev 9:10!”[13]
While at a Berean Bible Church Conference, I had the pleasure of speaking alongside Robert Cruickshank Jr. where he spoke on this subject directly. Here is a helpful quote from his notes addressing Nero being the beast and yet influenced by, and made in the image of, the Satanic beast of the underworld:
In ‘THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST,’ Rebekah Yi Liu makes the interesting observation: “The Bible starts and ends with the making of an image.
The first mention of making an image is found in Gen 1: the making of human beings in God’s image. The language of Revelation 13 alludes to the Genesis story of the creation of human beings. Verbally, the language of Revelation 13 parallels the language of creation in Genesis 1-2. The same nouns occur in both passages, i.e., sea (Gen 1:10, Rev 13:1), land (Gen 1:10, Rev 13:11), beasts (Gen 1: 24, Rev 13:1, 11), image (Gen 1: 26, 27, Rev 13:14).” Drawing on the Septuagint, she notes that “the verbs used for the making of the image are the same” (p. 97).
In Genesis, God “makes” man in his own “image” (Gen. 1:26) and “breathes” life into his nostrils (Gen. 2:7). In Revelation 13, an “image” is “made” of the Sea Beast, and life is “breathed” into it (Rev. 13:14-15). This represents “a reversal of the creation account” (Yi Liu, p. 98).
Verse 15 talks about The False Prophet causing people to worship the image of the Beast. Steven Friesen notes: “Sacrificial activity for the emperors took place in a myriad of contexts. Emperors were worshipped in their own temples, at temples of other gods, in theaters, in gymnasiums, in stoas…in judicial settings, in private homes and elsewhere. Imperial cults,” says Friesen, “were everywhere” (Satan’s Throne, p. 363).
Just as man was made to be God’s image-bearer, by subduing the earth and bringing order to God’s Creation, Nero became the image-bearer of Leviathan (God’s age-old enemy) and attempted to bring chaos to God’s newly created order – the New covenant Church.[14]
The last of Daniel’s four beasts is Rome and it comprises both Roman elements (iron) and that of the apostate Jews and Herodian dynasty (clay) (Dan. 2:40-43).[15] These groups have a love-hate relationship which made the kingdom vulnerable and weak. At first, they both come together in seeking to destroy Christ and the early church, but since clay does not mix or cling with iron, the apostate Jews (clay) rebel against the Romans (iron) and this results in the Roman-Jewish War.
As we move into Revelation, the beast theme is addressing Nero the sixth king, the Roman Empire (the sea beast), the apostate Jews (the land beast) and the Satanic seven-headed beast or dragon from the underworld who is pulling the strings of these other beasts to come against Christ, His saints and to eventually turn on each other in order to tear apart Jerusalem and her temple. Therefore, the judgment of Satan within the beast theme was also fulfilled “shortly” in AD 70 along with the other enemies in the great end of the age war of AD 67 – AD 70.
While the Roman Empire did not end in AD 70, its ability to rule or “shake” God’s Kingdom did. The four Gentile world empires that ruled over God’s people in Daniel were able to “shake” God’s old covenant kingdom (destroy and loot her city and temple). But in AD 70, Rome’s power to do so was destroyed and lost because postAD 70 God’s kingdom (city and temple) on earth is set up within the hearts of His people and thus could no longer be shaken, plundered or destroyed as the old had. The riches of this kingdom are found in the righteousness of Christ buried deep within the hearts and souls of His people, never to be taken! It is in this way that the entire statue of Daniel 2 (the four Gentile kingdoms & apostate Jews) comes crashing down when the stone (Christ & His Kingdom) strike it in AD 70.
And while the Roman Beast was not completely destroyed in AD 70, Satan/the Ancient Serpent/the Dragon, whose demonic legions influenced Rome and apostate Judaism, was cast into the Lake of Fire and “crushed” “shortly” in AD 70.
This end-time “the Battle” of Revelation 19 goes on to describe the covenant-cursing divorce and judgment of God’s old covenant wife/Jerusalem, while at the same time He consummates His marriage to His new covenant wife/the New Jerusalem (the Church). While the wedding feast takes place for the new covenant Wife/Jerusalem, the old covenant harlot wife/Jerusalem gets fed to the birds - “all the birds gorged themselves on their flesh” (Rev. 19:6-9; 21).
This is in direct harmony with Jesus’ teaching concerning the Roman-Jewish War, in that old covenant Judaism would be left a dead body feasted upon by the birds (Mt. 24:28/Lk. 17:37). John is also in lock step with Jesus concerning the eschatological wedding theme, when at the time of the wedding God was going to send His armies (the Romans) to “kill those [Jewish] murderers” and “burn their city” (Mt. 22:7). Like the unfaithful wife of a priest, Jerusalem is both stoned and burned in the unfolding events of AD 67 – AD 70.
Revelation 20 - the war of Gog and Magog
The parallels, recapitulation structure of Revelation along with the competing Classic Amillennial and Postmillennial Partial Preterist views of Revelation and these wars form the Full Preterist position that they are one and the same and were imminently fulfilled in the events of AD 67 - AD 70:
Men like James Jordan, [16] Gary DeMar[17] and David Lowman believe the battle of Gog and Magog was first fulfilled during the time of Esther when Haman gathered the nations of the then known world to come and attack Israel but were defeated by God. Let me seek to summarize the main points of this position:
• “Ezra and Nehemiah both mention the large amounts of silver and gold that the Jews brought back from exile. These are the same items we are told the approaching armies were attacking to plunder.
• The battle with Haman’s armies takes place after Israel is returned to the land, during Darius’ reign. Ezekiel prophesied until just a few short decades before this time.
• Esther and Ezekiel’s enemies from the north both include Persia and Ethiopia.
• In a very short battle [in Esther], the Israelites destroy Haman’s army, killing nearly 100,000 despite being greatly outnumbered.
• Both passages state that the Jews were attacked by all of Persia’s provinces. DeMar argues well for parallel boundaries between the Persian Empire in Esther’s day and Gog/Magog and her allies in Ezekiel’s vision.
• In Ezekiel’s vision, the Jews were living in unwalled towns. DeMar notes that this was also the case in Esther’s day, which makes sense since they were part of the Persian Empire at that time, an empire known for its benevolence and for taking good care of its subjects.
• Haman (the enemy of Esther) is shown to be an “Agagite,” and even a “Gogite” in some manuscripts. Also the invaders in Ezekiel’s vision would be buried in the Valley of “Hamon-Gog.”
Others, such as William Hendriksen, see the first historical and typological reference to the war of Gog and Magog to be during the time of the Seleucids:
“The expression ‘Gog and Magog’ is borrowed from the book of Ezekiel, where the term undoubtedly indicates that power of the Seleucids especially as it was revealed in the days of Antiochus Epiphanes, the bitter enemy of the Jews. The center of his kingdom was located in North Syria. Seleucus established his residence there in the city of Antioch on the Orontes. To the east his territory extended beyond the Tigris. To the north the domain over which the Seleucids ruled included Mesheck and Tubal, districts in Asia Minor. Accordingly, Gog was the prince of Magog, that is, Syria. Therefore, the oppression of God’s people by ‘Gog and Magog’, refers, in Ezekiel, to the terrible persecution under Antiochus Epiphanes, ruler of Syria.”[18]
If this view is correct and the attack of Gog and Magog (Syria under Antiochus Epiphanes) was the last great oppression which Israel endured to close the OT, it stands to reason that John in the book of Revelation would use this as a symbolic or type/anti-type description of the end-time battle to close the old covenant age and to liberate the new covenant Israel of God.
Either way, John is using the symbolism of a past battle of Gog and Magog within Israel’s history to depict a future (but “shortly,” “at hand,” “soon,” and “about to be”) persecution and battle for John and his contemporaries to experience and relate to.
Also notice that ancient weapons were being used and burned (Ezek. 38:4-5; 39:9), which would fit the warfare, destruction and fire of AD 67 - AD 70 more than it would a description of nuclear or modern-day warfare.
Here we have Satanically-led nations being gathered from the four corners of the earth (or better translated as the land of Palestine) to make war and surround the New Jerusalem (the Church). The Greek word here for “earth” is ge, which is consistently and accurately translated as “land” in Revelation in Young’s Literal Translation. These are not nations gathered from all ends of the globe, but rather are from the world as they knew it (the Roman Empire) or the “land” of Palestine or that of the Jews.
But who are the “nations” involved? Well, the Roman army consisted of all the nations of the then known world that she had conquered, and as we have seen both Nero and Rome were known as a/the “beast” which persecuted and thus waged war against the early Church (the New Jerusalem / the saints God loves).
But the apostate Jews, known to be a part of the beast, also persecuted and waged war against the first century Christians and, as James Stuart Russell points out, they too were understood to be “nations” and “kings”:
“In our Lord’s time it was usual to speak of the inhabitants of Palestine as consisting of several nations. Josephus speaks of ‘the nation of the Samaritans…” ‘the nation of the Galileans…’ etc… Judea was a distinct nation, often with a king of its own; so also, was Samaria; and so, with Idumea, Galilee, Perea…all of which had at different times princes with the title of Ethnarch, a name which signifies the ruler of a nation.”[19]
So, what we have here is an apocalyptic description of perhaps one or both persecuting powers – the Romans and apostate Jews – seeking to destroy new covenant Jerusalem. Before the Christians fled to Pella, there was in a sense a city (the new covenant Jerusalem from above) within a city (residing physically within the walls of the then present old covenant Jerusalem from below).
At some point, the Christians see the sign of Jerusalem being surrounded by armies (Jewish, Roman or both) and flee the city to Pella as the Lord directed them. They were protected by God while the nations who persecuted the Church destroyed each other and were defeated in their effort to destroy the New Jerusalem. In Revelation 21-22, the gates of the New Jerusalem are continually open post-AD 70 in the new covenant age - not only as a symbol for evangelism for the nations to come into her for salvation and healing, but as a symbol that there is no threat of her destruction because God has defeated her enemies and watches over her.
Christian Full Preterism brings together and harmonizes the classic Christian Amillennial view and the Christian Partial Preterist view regarding the time frame of this ONE end-time war in the book of Revelation. Consider the following:
Major Premise:If “THE war” and judgment scenes of Revelation 16-20 are depicting ONE “time of the end” event (through typical prophetic recapitulation – Classic Amillennial View),
Minor Premise: But “THE war” and judgment scenes of Revelation 16-19 were fulfilled in and by AD 70, (Partial Preterist View),
Conclusion:Therefore, “THE war” (which is ONE and the same) and judgment scenes of Revelation 16-20 were fulfilled in and by AD 70 (the Full Preterist View).
The Martyr Vindication Theme
The “soon” Second Coming that took place at the end of the millennium was to vindicate the martyrs here in Revelation 20. Again, this is consistent with what we saw in Revelation 6 and 16-18 along with Jesus’ teaching in Matthew 23-24.
Through the imprecatory prayers of the persecuted Church and the cries of the martyrs, they call fire down upon the apostate mountain of old covenant Jerusalem and have it thrown into the sea (Mt. 21:18-22 / Rev. 8:1-8). It was through the preaching of the gospel in the then known world, the filling up the measure of Israel’s guilt in their killing of the martyrs, and the imprecatory prayers of the saints that God took the kingdom from Israel and gave it to the Church in her restored, matured, and glorified form.
But isn’t Russia “Rosh” found in Ezekiel 38-39?
Since Russia has begun to invade Ukraine, many newspaper eschatology “experts” are once again brining back their 1980’s “Rosh” is “Russia” nonsense. As Gary DeMar has observed,
“The Hebrew word 'rosh' (ראש) is not a reference to modern-day Russia. Russia in Hebrew is spelled Rusiyah (רוסיה). There's one common letter (ר). 'Rosh" means "head" or "chief" as in Rosh Hashana, the start or "head of the year." Rosh appears 600 times in the OT and is mostly translated as "head," "beginning," or "top." Daniel I. Block in his unsurpassed two-volume commentary on Ezekiel translates Ezekiel 38:3, “[Son of Man], set your face toward Gog, of the land of Magog, the prince, chief of Meshech and Tubal.” The weapons: horses (not horsepower), chariots (not tanks), bows and arrows (not missiles and missile launchers) spears (not Javelin missiles), clubs, shields. The spoils: "to carry away silver and gold, to take away livestock and goods, to capture great spoils" (38:13). The same items brought back from the exile: "And every survivor, at whatever place he may live, the people of that place are to support him with silver and gold, with equipment and cattle, together with a voluntary offering for the house of God which is in Jerusalem." (Ezra 1:4). Israel today is not living in "unwalled cities" (38:11; Esther 9:19 where the same Hebrew word ('perazah') is used). "Run, speak to that young man, saying, ‘Jerusalem will be inhabited without walls because of the multitude of men and cattle within it. For I,’ declares the Lord, ‘will be a wall of fire around her" (Zech. 2:4). The battle was an ancient one that's been fulfilled.”[20]
If Gary now believes that the anti-type fulfillment of the Gog and Magog war was fulfilled between AD 67 - AD 70, then this necessitates a rough 40 year millennial period (AD 27 - AD 67), in that the battle of Gog and Magog comes after the thousands years (Rev. 20:7). Hopefully Gary will be more clear on this in the future.
Concluding Full Preterism and Middle East Eschatology on the Last Days “THE War”
Contrary to the teachings of Muslims, Zionists, and Dispensational Zionists, and the ignorant speculations of Hollywood and the media, the gathering of the armies for “THE war” in the battle of Armageddon and or “The war” of Gog and Magog was an event that was fulfilled in Jesus’ contemporary generation and thus “shortly” fulfilled in John’s day. When the first century Christians saw the sign of either the Zealot / Idumean armies or the Roman armies surrounding Jerusalem, they left the city and God used these armies to bring desolation and destruction upon the city and temple.
The Church today is not to look to a sign of “wars and rumors of wars” or nuclear developments in the Middle East that allegedly will bring about “THE” final war and “rapture” of the Church. And she most assuredly is not to fund and support them – directly or indirectly!
Concluding the Article
I hope this helps in your studies of Armageddon or Gog and Magog and what is NOT fulfilling prophecy in what Russia is doing today in the Ukraine. Can’t we just come to some common sense realities when it comes to what Russia is doing? Is it possible that:
1). Russia really doesn’t like the color revolution that George Soros and other Nazi’s have been undertaking right at their border — emasculating men, pro-homosexuality pro-transgenderism, etc…. After all Russia knows this is the playbook to destroy and country from within and has used it on us. So it only stands to reason they don’t want that crap on their border. Can’t say I blame them. I was very active in publicly praying imprecatory prayers against George Soros and am thankful God raised up Putin to destroy Soros’ influence in the area. God often raises up wicked rulers to judge other wicked rulers.
2). Is it possible that Russia doesn’t like all (over 10) bio-weapons labs the U.S. has placed in Ukraine and that sits at their border?
3). Is it possible that Russia doesn’t like the perpetual build-up of NATO weapons right on their border? Would we like China or Russia making military build-ups on the Mexican/American or Canadian/American borders?
Russia is trying to protect her own interests. She sure in the heck is not fulfilling a OT or NT “prophecy” of an end of world history war event. Could this eventually lead to another world war? Of course - anything is possible. But God remains in control and rulers can only go as far as God sovereignly allows (Dan. 4:34-35). Study the Word and stop listening to TV “prophecy experts,” the lame mainstream “news,” and realize God REALLY is sovereign. Pass this article on to anyone else suffering from a religious Chicken Little - “the end is near (again)” - Gogology.
4). Is it possible that whenever the Rothschilds (International Banksters) want a war and want to USE the Muslims they throw them some money and let them do what they do (wage war against Christians and “Jews”) and are USING them and this war to usher in their “Great Reset”? You know, draining the economies of the world through war and then stepping in as the savior with their global one world CBDC digital currency?
5). Is it possible that the NWO and Zionists have succeeded (through Premillennial Dispensationalism) in their propaganda to teach Christians that to not support modern Israel is “sin” (Scofiend Reference Bible funded by Zionists)? Is it possible that they have manipulated the Christian community to think we should just sit back and watch this war develop because it is a “sign” that Jesus is going to take them off the planet “soon,” so they don’t have to really worry about what comes next?
People that have read my book have said, “every politician needs to have this in their hands.” Please get a few copies and pass it around. To purchase my book in its entirety go to my website: https://fullpreterism.com/product/armageddon-deception/
[1] Jay Adams, THE TIME IS AT HAND, (Philadelphia, PA: self-published, 1969), 68-69
[2] David Chilton, Days of Vengeance, (Fort Worth, TX: Dominion Press, 1987), 412
[3] Michael S. Heiser, THE UNSEEN REALM Recovering the Supernatural worldview of the Bible, (Bellingham, WA: Lexham Press, 2015) 371
[6] F.W. Farrar, The Early Days of Christianity (Chicago & New York: Bedford, Clarke & Co., 1882) 532
[7] Adam Maarschalk, Who Was the Beast? (Five Clues) – Long Island Conference Presentation, https://adammaarschalk.com/2017/04/09/who-was-the-beast-five-clues-long-island-conferencepresentation/
[13] Daniel Dutra Morais, Who is Apollyon in Greek Culture, https://hermeneutics.stackexchange.com/ questions/28647/who-is-apollyon-in-greek-culture
[14] Taken from Robert’s notes and lectures at the Berean Bible Church Conference. Special thanks to Robert’s work in this area and for sending me his notes.
[15] James B. Jordan, THE HANDWRITING ON THE WALL - A Commentary on the Book of Daniel (Powder Springs, GA: American Vision, 2007), 183-184; 380-408.
[16] James B. Jordan, The Battle of Gog and Magog, http://www.biblicalhorizons.com/biblicalhorizons/no-2-the-battle-of-gog-and-magog/
[17] Gary DeMar, (Powder Springs, GA, American Vision Press, 2008).
[18] William Hendriksen, More Than Conquerors, (Grand Rapids, MI, Baker Book House, 7th reprint 1990), 193.
[19] James Russell, The Parousia, (Grand Rapids, MI: Baker Book House, third printing, 1990),105
[20] Gary’s response to a Futurist on Facebook and taken from his books on the subject such as: IDENTIFYING THE GOG-MAGOG ALLIANCE WHY THE END OF THE WORLD IS NOT IN YOUR FUTURE, (Powder Springs, GA, American Vision Press, 2008).
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Russia Nor the War Between "Israel" and the Muslims are a Fulfillment of the Battle of Gog and Magog - This War was "Shortly" (Rev. 1:1) Fulfilled Between AD 67 - AD 70
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Introduction:
Well, here we go again - the 1980’s TV “prophecy experts” are calling and they want their “Russia,” “Russia,” “Russia” or “Muslim,” “Muslim,” “Muslim,” newspaper eschatology back front and center because Russia is invading Ukraine and now Israel is at war with Muslims. They were once again pivoting back to modern Russia as about to fulfill the last days end of the age war of Gog and Magog as predicted in Ezekiel 38-39 and Revelation 19-20, but now pivoting back to the Muslims. Even though John tells his first century audience that Christ’s coming and this war were events that would “shortly” take place or “about to be” fulfilled (Rev. 1:1, 19YLT — 22:7, 10, 20) in the imminent war of the Romans and Jews, the religious con-artists can’t resist running the same scam but yet once again! After all they fell for it in the 80’s so they will once again be seduced into this newspaper eschatology.
I thought it would be timely and appropriate to print out a chapter in my latest book, Armageddon Deception The Eschatology of Islam and Zionism A Biblical Response where I deal with this subject in great detail. In the book I point out how Islam, Talmudic Zionism and Evangelical Zionism are constantly predicting this war is future and are actually very involved in trying to self-fulfill it. This makes all three systems and the countries that hold to these religious systems very gullible to Globalists and the New World Order whenever they want to usher in a world war between Israel and the Muslim world. And since there is a coalition of sorts between Iran, China and Russia, any war they can drum up with Israel can and will strike a world war. The Globalists have been doing this for centuries and the Church needs to not only understand the Bible more on this subject in order to glorify and honor Christ appropriately, but be aware of other actors seeking to manipulate us and draw us into wars - with the purpose to enslave into debt and strip away our God-given freedoms.
Below is probably one of the most thorough treatments I know of demonstrating how the Bible’s “last days” (of old covenant or Biblical Israel) “end of the age” (end of the old covenant age not world history) war has already been fulfilled in the historical events of AD 67 - AD 70 and has NOTHING to do with modern wars or the Rothchild Zionist project of establishing modern Israel (but not Biblical Israel). I hope you enjoy the article and if you do, please post it and share it.
CHAPTER SIX
The Christian Full Preterist Solution: The End of the Old Covenant Age Battle of Armageddon / Gog and Magog Fulfilled AD 67 – AD 70
By far, the connected terms “Armageddon” and the “end of the world” are the two most talked about subjects among those who speculate on Jesus’ teaching in the Olivet Discourse and the book of Revelation. Evangelical so-called “prophecy expert” Zionists flood the TV and radio airwaves and litter the Prophecy section of “Christian” bookstores. This section, unfortunately, sells the most books. Apparently, professing and uneducated Christians like carnal carrot-and-stick fiction. Because Dispensational Zionists have mega churches or are presidents of so-called Christian Universities, they are the ones invited on FOX News to pontificate upon Bible prophecy, Islam, Israel, Russia, and current events in the Middle East. From the inception of the Dispensational Zionist movement (which especially gained ground in the 60’s and 70’s), the subjects of Armageddon and current events go unchallenged and are just expected to go together and be settled fact. Of course, it is about as “settled” as the so-called “science” is on climate change or vaccines.
I think it’s safe to say that most Christians and even non-Christians have an idea that the battle of Armageddon or Gog and Magog is predicted to take place somewhere in the book of Revelation. However, if you asked these same individuals where this same end-time or last days battle was predicted in the OT, and which of these OT texts Jesus uses to develop His eschatology, most would have no clue. So let’s begin in the OT and see how Jesus interprets these passages on the end-of-the-age war before digging into the book of Revelation.
When did Jesus say “the end” and the “last days” war of Daniel 9, Daniel 12 and Isaiah 2-4 would be fulfilled?
The Coming of the Son of Man / the Time of the End / “the War” of Daniel 7; 9 & 12
There is a majority consensus among scholars that the prophetic book of Daniel contains recapitulation (that is, the same events are described differently) in chapters 7, 9 and 12. Therefore, these chapters will be our focus.
Daniel 7:13-22
In Daniel 7 we learn that Messiah, or the Son of Man, and His Kingdom would come during the time of the fourth world power (the Roman Empire). The Old Greek Septuagint describes one “like the Son of Man coming upon the clouds” coming “as
(not up to) the Ancient of Days” and receiving service/worship from the nations (OG LXX Dan. 7:13-14 – John, following the OG LXX in His description of Christ coming upon the clouds both as the Son of Man while at the same time being the eternal Ancient of Days and the “First and Last” in Rev. 1:7-18).
In Daniel 7, Daniel is also told that the Messiah’s coming upon the clouds as the Ancient of Days to establish and receive His “Kingdom” would occur after a severe time of persecution for His saints took place (cf. Dan. 7:21-22ff.). We learn in chapter 7 and chapter 2 of Daniel that this kingdom is spiritual and eternal and thus much different than the previous four earthly kingdoms.
Daniel 9:24-27
I have already addressed two important factors of this important prophecy in the previous chapters. First was the time period of the seventy sevens or 490 years according to Jewish first century expectation found in the Dead Sea Scrolls (using the Jewish calendar), being the period from the destruction of the first temple by the Babylonians in 420 BC to the destruction of the second temple by the Romans in AD 70 (490 years). I also demonstrated how the six events of verse 24 were fulfilled by AD 70. I now turn our attention to the war that would culminate in the last half or the last seven:
“And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation [the end], and that determined shall be poured upon the desolate” (Dan. 9:26-27).
The first prince of verse 25, of which the prophetic word of Jeremiah foretold, was Cyrus. Cyrus’ actions correspond to the first Jubilee period (7x7 = 49 years) that would set in motion the next series of Jubilee sevens. The second Jubilee period of sevens, or cycle, is referring to the re-building of Jerusalem under Ezra and Nehemiah (62 x 7 = 434 years) leading up to the coming of Messiah or the fulfillment of the last seven. “AFTER” these two prophetic Jubilee periods (49 + 434 = 483 years), another prince or Messiah arrives to accomplish the redemption and judgment of the last prophetic seven years.
Jesus begins His earthly ministry (3 ½ years) announcing that the soteriological and eschatological Jubilee they were expecting out of Daniel 9 and Isaiah 61 had arrived and He was the fulfillment (around AD 27). After His 3 ½ years of earthly ministry, in fulfilling the first half of the last seven, He is “cut off” (crucified). After this there is a second exodus generation of transition (the “already and not yet”) between the old covenant “this age” and the in-breaking new covenant “age about to come” that will climax in the fulfillment of the last 3 ½ years between AD 67 – AD 70.
Jesus, who is referenced by the expression “the people of the Prince,” would send His armies/people to destroy the city during this period. Remember Jesus said that “the King” (that is Christ Himself) would “send His armies” (Romans) to kill those murderers and burn their city (Jerusalem)” (Mt. 22:7). Just as God was sovereign in the OT and came upon the clouds through His armies (the Babylonians or Assyrians, etc. to judge Israel), Messiah/Jesus would sovereignly come upon the clouds through sending His army (the Romans) to judge and desolate her in AD 70.
Daniel 12:1-7
We now turn to Daniel 12 where we learn additional material about the same time period Daniel 7:13-22 and Daniel 9:24-27 has addressed. Daniel 12 is addressing the eschatological “end” of the seventy sevens and connects the “desolation” of the coming war during the last half of Daniel’s final seven, that is “…for a time, times, and half a time…” (3 ½ years) with having the effect of “when the power of the holy people would be completely shattered” (Dan. 12:7). This is the end result of “the war” Daniel predicted in Daniel 9:26.
Jesus interprets the timing of the desolation and the war of Daniel 9:26-27 / Daniel 12:1-7
Since I have already given the reader an in-depth exegesis of the Olivet Discourse, I will just remind you of “all” of the events that Jesus said would be fulfilled within His contemporary “this generation” (AD 30 – AD 70): 1) the signs 2) destruction of the temple 3) end of the old covenant age 4) His coming 5) the tribulation 6) the great commission 7) abomination of desolation / the war [armies surrounding Jerusalem] 8) resurrection and 9) the arrival of the kingdom (cf. Mt. 24-25/Lk. 21).
Our focus here is on #7, which Jesus says is the fulfillment of the desolation and war of Daniel 9:26-27 and 12:1-7 which was to last 3 ½ years:
“And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation [the end], and that determined shall be poured upon the desolate” (Dan. 9:26-27).
“But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written” (Lk. 21:20-22).
Previously I harmonized this with Matthew 24:15 and summarized our passage to mean, “When you [the disciples and first century Christians] see the abomination of the Gentile Roman armies surrounding and standing in/on the holy place of the land of Jerusalem, then know its desolation has drawn near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart…”
Luke’s account further describes the end of the Jewish age war between the Romans and the apostate Jews in AD 67 – AD 70 resulting in:
“They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles [the 3 ½ years of Daniel 12:7 and Revelation 11:1-2] are fulfilled” (Lk. 21:24).
Jews falling by the edge of the sword and being led captive among all nations is an old covenant curse for Israel found in Deuteronomy 28:64-68 for violating the Mosaic covenant. This creates a problem for most Premillennial Zionists and Christians with other eschatological views since they believe the old covenant ended at the cross or by AD 70. This being the case, how can an old covenant Mosaic Law (which ended thousands of years ago) curse be applied to modern Israel? But since the old covenant (and its curses) was “ready to vanish” (Heb. 8:13) after the cross, but still in effect for the Jews of the first century to experience (the days of vengeance), the war of AD 67 – AD 70 fits perfectly.
Jesus interprets Isaiah 2—4 the “last days” “the war”
Isaiah 2-4 predicts Jerusalem’s “last days”, “in that day”, “Day of the Lord” coming by which Jerusalem’s “mighty” would “fall by the sword” and “in the war” (cf. Isa. 2:1 - 3:25). In that day or during this war, men are described as fleeing to the caves in the rocks and holes in the ground. At the time of this war, God would come in “majesty” and “shaking” Jerusalem’s “earth/land” or kingdom (2:10-19).
Jesus clearly identifies the time of this last days war for Jerusalem as the events leading up to AD 70 in Luke 23, where on his way to the cross he prophesies against Jerusalem, saying,
“…Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us’” (Lk. 23:28-30).
Clearly futurists who admit that this passage was fulfilled in AD 70 fail to look at the context of Isaiah 2-4 which necessitates that the “in that day”, “last days”, “Day of the Lord” (Isa. 2:9-21) “war” (Isa. 3:23) is what causes men and women to flee and to call to the mountains and hills to cover or hide them in the events during the Roman-Jewish War of AD 67 – AD 70!
In Isaiah we also learn that it is through this coming “war” and “Day of the Lord” judgment that God would forgive the remnant among Jerusalem for her sin of bloodguilt: “…when the Lord has washed away the filth of the daughters of Zion and cleansed the bloodguilt from the heart of Jerusalem by a spirit of judgment and a spirit of burning” (Isa. 4:4).
Jesus once again connects this last days “war” with Jerusalem’s sin of bloodguilt when the vindication of the martyrs would be fulfilled, i.e. at His coming in judgment in the Pharisees’ contemporary “this generation” to make their “house” or temple desolate in AD 70 (cf. Mt. 23:31-39).
Since Dispensational Zionists, such as Thomas Ice, admit that such passages as Luke 21:20-24, Luke 23:28-30, and Matthew 23:31-38 were fulfilled in Jesus’ contemporary generation when Rome surrounded and desolated Jerusalem in the events of AD 67 - AD 70, and since Jesus is stating that Daniel’s last half of the last seven of Israel’s “last days” war would be fulfilled then, then Dispensational Zionism falls on its face yet again!
Let’s now turn to the book of Revelation and see if John’s eschatology lines up with Jesus on when and why the “time of the end” war was to be fulfilled.
Revelation 11; 16; 19 and 20
Everyone seems to agree that the book of Revelation is John’s version of the Olivet Discourse. Therefore, we should expect to have John’s eschatology on “THE war” line up with Jesus’ eschatology on the end of the old covenant age war. After all, Jesus predicts the war would be “near” within His “this generation,” and toward the end of that generation John informs us that the content of his prophecy (including Armageddon and the Gog and Magog war) would be fulfilled “shortly” at the “soon” coming of Christ (Rev. 1:1 - 22:20).
There also seems to be consensus that the book of Daniel and Revelation uses prophetic recapitulation and that John picks up where the prophet Daniel left off. What was to be “sealed up” because the time of fulfillment was “far off” in Daniel’s day is “not” to be sealed up in John’s, because the time of fulfillment was “at hand” (Rev. 22:10).
Revelation 11 – Measuring of the Temple & Trampling of the City by the Gentiles for 3 ½ yrs.
This “end” or “time of the end” (not end of time) war of Daniel 9:26 and Daniel 12:17 is during the three and a half years “when the power of the holy people would be completed shattered” (Daniel 12:7). Likewise, Revelation is when old covenant Jerusalem (“where the Lord was crucified”) would be trodden down by the unclean heathen or Gentile nations for a period of “42 months” or 3 ½ years (Rev. 11:1-2, 8).
The protection of the Church in the war described as measuring the Most Holy Place
“Then I was given a measuring rod like a staff, and I was told, “Rise and measure the temple [Gk. naos – The Most Holy Place] of God and the altar and those who worship there, but do not measure the court outside the temple; leave that out, for it is given over to the nations [the Gentiles Lk. 21:24], and they will trample the holy city for forty-two months [3 ½ years – “TIMES of the Gentiles” Lk. 21:24] (Rev. 11:1-2).
The measuring of the Most Holy Place section of the temple[1] is a symbolic act depicting the new covenant Christian worshipers would be protected from God’s coming wrath implemented through the trampling of Jerusalem by the Zealot and Roman armies for the 3 ½ year period that was imminent in John’s day (AD 67 – AD 70).
Measuring can be a symbol for preservation, protection or building up (e.g. Zech. 2:1). Like John, Ezekiel measures a perfectly cubed (Most Holy Place) temple that is “like a city…where the Lord is” (cf. Ezek. 40-48). As we have discussed in the previous chapter, the Church is that temple where the Lord dwells in the new covenant age (Ezek. 37:27=2 Cor. 6:16; Ezek. 47=John 7:37-39=Rev. 21-22).
The only other place in Revelation where measuring is used, it is used in a positive way to describe the new covenant Jerusalem as a perfect square or as God’s Most Holy Place dwelling (Rev. 21:9-16).
Some have argued that “the holy city” in Revelation 11:2 cannot be Old Testament Jerusalem because that city was no longer holy after the veil was ripped in two in about AD 30. In this argument, it is implied that the holy covenant that was established with terrible and blazing fire, an earthquake, darkness, gloom, fear, trembling, whirlwind, and the staggering blast of a trumpet (Heb. 12:18–21) came to a final end in God’s sight with the tearing of the veil (which was later sewn back together). And, therefore, earthly Jerusalem ceased to be holy at that time.
In contrast to this futurist myth, the author of Hebrews taught that the covenant that began with momentous signs was going to end with momentous signs in the near future:
“And His voice shook the earth then [at Mount Sinai], but now He has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” And this expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things [the old covenant world], in order that those things which cannot be shaken [the kingdom of Christ] may remain. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire” (Heb. 12:26–29).
The old covenant did not vanish when Christ died on the cross (Heb. 8:13). Therefore, Jerusalem was still holy after Christ died because it was still the covenant city of God, even though it was being “shaken” and was being nullified (2 Cor. 3:7, 11–12) through the age-changing power of the cross. It was still the holy city of God even though it had become “Babylon”, “Sodom,” and “Egypt” because of its sins.
To the holy-yet-hardened Jewish nation belonged “the adoption as sons and the glory and the covenants and the giving of the Law and the temple service and the promises” (Rom. 3:2; 9:4). Those blessings were all still intact even after the Jews murdered the Lord and persecuted His church (1 Thess. 2:15). The unbelieving Jewish nation was still in the kingdom of God after the death and resurrection of Christ, but its days were numbered. It was soon to be cast out of the kingdom in the Parousia of Christ in the consummation of the ages (Matt. 8:12; 13:41; Gal. 4:21–31).
The tearing of the veil was a sign of the coming judgment upon that generation and its temple and world. The biblical record is clear that the old covenant law remained in force for the Jews, both believing and nonbelieving, even after the cross, until “heaven and earth” passed away in AD 70 (Heb. 8:13; 2 Cor. 3:7–18; Matt. 5:17–19; Acts 21:20–26; 24:17).
Like the book of Daniel, the book of Revelation is presented in a common prophetic recapitulation construct – again, meaning these are simply different ways of describing the same end-time war or judgment scene. There is only one final war or end-time judgment in Revelation, and it is consistently referred to in John’s use of the Greek phrase “to gather them for the war” (cf. Rev. 16:14; 19:19; 20:8). The definite article “the” is purposely placed in front of “war” to describe one very specific and important end-time war.
Before leaving Revelation 11, it is important to see the continuity between it and the war or battle of Gog and Magog as described in Revelation 20. In chapter 11 the new covenant Church is being protected and described as the Most Holy Place structure of temple worship. In Revelation 20:7-9; 21:16, the New Jerusalem or “beloved city” is also measured and protected from the persecution and warring “nations” seeking to devour her.
Revelation 16 – “the war” and Armageddon
The texts I want to develop here in Revelation 16 are primarily verses 14-16, 19-20:
“They are demonic spirits that perform signs, and they go out to the kings of the whole world, to gather them for the battle (or the war) on the great day of God Almighty. "Look, I come like a thief! Blessed is the one who stays awake and remains clothed, so as not to go naked and be shamefully exposed." Then they gathered the kings together to the place that in Hebrew is called Armageddon” (Rev. 16:14-16).
“The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Greatand gave her the cup filled with the wine of the fury of his wrath. Every island fled away and the mountains could not be found” (Rev. 16:19-20).
The first point I would like to make and that we should pay careful attention to, is that the context for the gathering of the armies in “Armageddon” and the coming “THE war of the Great Day of God” that ensues in Revelation 16, is for the purpose of judging Babylon. Therefore, to understand when this war takes place, we need to identify who Babylon is in the prophecy.
Earlier in Revelation 11:8 we are told that Babylon or this “great city” is old covenant Jerusalem – “where our Lord was crucified.” So “Armageddon” and “the war” here has nothing to do with Babylon or the great city being the Roman Catholic Church, or the lands or nations of modern-day Iran, Iraq, Syria, Muslims, China, the Russians, or even modern Israel. This is a “war” and judgment upon old covenant Jerusalem.
The rest of the prophecy tells us why “the war” comes about or why Babylon is to be judged. In chapters 17-18 we learn that it is because old covenant Jerusalem, or Babylon, has played the harlot and has a history of killing all the prophets God sends to her, and that Babylon has gotten drunk off the blood of the apostles, prophets, and martyrs (again, that Jesus promised to send to her in Matthew 23, before He judged that generation and desolated their temple). As a result, God then judges her because she has now filled up the measure of their suffering, and thus the cup of God’s wrath is now full and ready to be poured out. The time of avenging the last apostles and prophets Jesus had sent to her, along with all the blood of the martyrs going as far back as Genesis, had come!
The coming “Great Day” of God’s judgment and wrath in Revelation 16, in relation to bringing judgment upon Israel’s sin of bloodguilt, has also been previously addressed in Revelation 6. In Revelation 6 John is consistent with Jesus’ time frame of “the war” and vindication of the martyrs as developed in Isaiah 2-4. John tells us that the vindication for the martyrs would be in a “very little while” after their number would be completed. This corresponds with Jesus’ teaching in Matthew 23 where He says the blood of the martyrs would be filled up or completed within their generation.
John, like Jesus in Luke 23, also cites the last days war and coming Day of judgment of Isaiah 2—4 in Revelation 6:15-17. Here people are seeking to hide themselves, in caves and among the rocks of the mountains, from the majesty of the Lord’s “Great Day” of judgment coming. And in both Revelation 6 and our Armageddon prophecy here in Revelation 16, parallel de-creation language is used. “Every mountain and island was removed” in chapter 6 is parallel to “every island fled away and the mountains could not be found” in chapter 16. So thus far John is using the last days war of Isaiah 2-4 against old covenant Jerusalem for shedding the blood of the martyrs and announcing that they would be judged imminently in that first century generation just as Jesus used Isaiah 2-4 in Luke 23:28-30 and Matthew 23:31-39.
So then what relationship does the term “Armageddon” have with “the war of the Great Day of God”? Armageddon simply means “Mount Megiddo.” And yet there is no “mountain” there because it is a plain, with the closest mountain being Mount Carmel. This term and the geographical locations are referred to because they function as a symbol for famous battles Israel and her enemies had there. As David Chilton and Farrer explain,
“Megiddo” thus was for St. John a symbol of defeat and desolation, a “Waterloo” signifying the defeat of those who set themselves against God, as Farrer explains: “In sum, Mt. Megiddo stands in his mind for a place where lying prophecy and its dupes go to meet their doom; where kings and their armies are misled to their destruction; where kings and their armies are misled to their destruction; and where all the tribes of the earth mourn, to see Him in power, whom in weakness they had pierced.”[2]
Others such as Dr. Michael Heiser make a connection that this war takes place in literal Jerusalem known as “the Mount of Assembly.” Here is a sampling of Heiser’s points,
“…the Hebrew phrase behind John’s Greek transliteration of our mystery Hebrew term is actually h-r-m-‘-d. But what does this mean? If the first part (h-r) is the Hebrew word har (“mountain”), is there a har m-‘-d in the Hebrew Old Testament?”[3]
“The phrase in question exists in the Hebrew Bible a har mo’ed. Incredibly, it is found in Isaiah 14:13,…”[4]
“The result in the case of Armageddon is dramatic. When John draws on this ancient Hebrew phrase, he is indeed pointing to a climactic battle at Jerusalem. Why? Because Jerusalem is a mountain—Mount Zion. And if Baal and the gods of the other nations don’t like Yahweh claiming to be the Most High and claiming to run the cosmos from the heights of Zaphon/Mount Zion, they can try to do something about it.
And of course they do. Armageddon is about how the unbelieving nations, empowered by…the prince of darkness—Lord (ba’al) of the dead, prince Baal (zbl ba’al), Beelzebul—will make one last, desperate effort to defeat Jesus at the place where Yahweh holds council, Mount Zion, Jerusalem.”[5]
This now harmonizes with Jesus’ teaching in Matthew 24; Luke 21 and the book of Revelation--with the end of the [old covenant] age war taking place when the Romans would surround and tread Jerusalem (the city that crucified the Lord) beneath their feet in the events of AD 67 – AD 70.
Christ coming as “a thief” in the following verse is another way of describing the coming of “the Great Day of God.” And we know from Revelation 3:3, 11 that Christ coming as a thief was His AD 70 “soon” coming. Not only this, but His coming as a thief once again connects this event to Christ coming in the generation of AD 30 - AD 70 (cf. Mt. 24:34-43).
In putting this together so far, we learn:
Major Premise: Revelation 16-18 teaches us that the gathering for “the war” in “Megiddo” was for the purpose of bringing judgment upon the great city of Babylon (identified in 11:8 as old covenant Jerusalem – “where the Lord was crucified”) for shedding the blood of the martyrs.
Minor Premise: But the war designed to judge old covenant Jerusalem and vindicate the martyrs in Revelation 16-18 is referring to the same “Great Day” of judgment and vindication of the martyrs in Revelation 6 to take place “in a very little while,” and is the “last days” war of Isaiah 2-4.
Conclusion: Therefore, both Jesus and John prophesied that “the war” and vindication of the martyrs in Isaiah 2-4 would be fulfilled in the AD 30 - AD 70 “this generation” or “in a very little while,” when Jerusalem (or Babylon the great city) would be judged in “THE war” between AD 67 - AD 70.
Revelation 19 - “the war” with the Beast
“And I saw the beast, and the kings of the earth/land, and their armies, gathered together to make [THE] war against him that sat on the horse, and against his army” (Rev. 19:19).
Again, chapters 18-19 are contextually tied to the defeat of the “great city” of “Babylon,” which in Revelation 11:8 and Matthew 23 has been identified as Jerusalem where Jesus was crucified, and the persecutor of the OT prophets and NT apostles and prophets Jesus would send to her.
Revelation 19:11-21 is simply another recapitulation of the same end-time battle and judgment we have seen in chapters 11 and 16 - except described differently with different imagery, etc.
Amazingly, the Dispensational Zionist “prophecy experts” claim that the rider of the white horse in Revelation 6:2 is the “antichrist,” but there is absolutely no exegetical evidence for this. Here in chapter 19, once again the rider of the white horse is described as Jesus Christ. In chapter 6 Christ comes on the white horse (His Second Coming) conquering – thus vindicating the martyrs “in a very little while” in the “great day of His wrath,” pouring out the covenant curses of Deuteronomy 28 upon the land of Israel. We previously saw Jesus appealing to the old covenant curses of Deuteronomy 28 in connection with the end-time war in the Olivet Discourse.
Identifying the beast(s) which fit the “shortly” and “soon” AD 67 – AD 70 context
Since here in Revelation 19 we see that the end-time war involves “the beast,” we should probably address how the book of Revelation addresses the beast(s) theme throughout.
A). The beast as Nero and Rome
Beast – Beasts in Daniel represented the four Gentile Kingdoms (Babylon, Medes & Persians, Greece and Rome) that would rule over Israel (Dan. 7:1-7). But the fourth beast took on qualities of the other three, and was more “dreadful and exceedingly strong” than the others. It also is described as taking on some of the attributes of the other beasts (Dan. 7:7) as we see in Revelation 13. This could be simply because Rome was the fourth beast and had consumed and assimilated those other world empires, and she thus takes on those characteristics and power as well.
The beast is described as having 10 horns, seven heads, and rising out of the sea.
The 10 horns – is possibly a reference to Rome whereby she was divided into 10 provinces making up the Empire, which were: Italy, Achaia, Asia, Syria, Egypt, Africa, Spain, Gaul, Britain, and Germany.[6]
The seven heads – is most likely a reference to the seven hills of Rome, which was a symbol of the imperial city. Revelation 17:9-10 informs us that the seven heads are seven mountains on which the harlot (apostate Israel) sits.
Rising out of the sea – is referring to Satan calling on this beast from the sea which often times in Scripture represents the Gentiles, or in this case would be Rome.
Most Partial and Full Preterists see the corporate “beast” in this chapter to be the Roman Empire and her head to be Nero. With Rome and Nero being the beast, the following evidence is given in the book of Revelation:
• Rome was known to be the famous “city on seven hills,” and the seven heads is later interpreted as seven mountains (cf. 17:7).
• The beast comes up out of the sea, and the sea in Scripture often times represents Gentile nations and powers, as do fierce animals with horns (13:12).
• The seven heads are not just seven mountains, but seven kings (17:9-10), of which five have fallen or have previously died when John is writing (Julius, Augustus, Tiberius, Gaius, and Claudius), the current one “now is” (the sixth being Nero), and when the seventh (Galba) comes, his reign would be brief.
• Rome and Nero persecuted and killed Christians with ferocity – “prevailing” against them for a time, as even Daniel 7 predicted, before they would inherit
the kingdom. Nero was known as a “beast” and put Christians on stakes, lit them on fire and rode his chariot naked. He also was crazy and often placed young boys in animal skins and raped them.
• Nero committed “blasphemies” through making coins of himself, depicting himself as the sun god or a new Apollo worthy of worship (13:5-6, 8).
• Archaeologists have documented the Hebrew spelling (Nrwn Qsr - Nero Caesar) which comes to 666 or six hundred and sixty-six. Alphabets also functioned as a numerical system (n = 50; r = 200; w = 6; n = 50; q = 100; s = 60; r = 200) – which gives us 666.
• If one did not take the mark of the beast (that is, acknowledging that he was the supreme king – “we have no king but Caesar”), Rome made the buying and selling of goods difficult and often times put them to death for not making this declaration.
• Nero was engaged in a war with the Jews for 42 months or 3 ½ years – from November AD 64 – June AD 68 (13:5).
• After Nero died, the Roman Empire seemed to have come to an end with several civil wars erupting, but the Empire recovered and revived (13:3, 7).
B). The beast as purely Jewish view
However, some Preterists have proposed that the beast in Revelation was not Nero and Rome, but the Jewish-led Zealot movement working with the religious Jewish false prophets. The following evidence is provided for this position:
• Israel was known for having seven hills or mountains as well: 1). Mt. Ararat (ark landed here) 2). Mt. Moriah (temple here) 3). Mt. Sinai (law given to Moses) 4). Mt. Nebo/Gerizim (Samaritans worship here) 5). Mt. Carmel (transfiguration) 6). Mt. Tabor (Jesus tempted here) and 7). Mt. Olivet (Jesus arrested here).
• The ten horns refer to 10 Jewish generals who were given authority in AD 66 - AD 67. The seven heads or kings are said to correspond to seven Zealots within the family of Hezekiah.
• The Zealots worked with the Jewish false prophets to try and persuade the people to stay and fight Rome. They persecuted and even killed Jews who didn’t see their vision of how the messianic kingdom was allegedly about to come through them.
• This beast has characteristics of other world Gentile powers (cf. also Dan. 7). OC Jerusalem is described elsewhere in Revelation as Gentile powers such as Egypt, Babylon, Sodom and Gomora.
• The NT develops the Jews as being the primarily guilty party in being the “accusers” of Jesus and the Christians with heresy and blasphemy.
• The Jews and Zealots within Jerusalem between AD 66 - AD 70 were described by Josephus as “beasts” that were devouring their own through civil war.
• The Jewish leadership kicked Christians out of the synagogues and they were treated as dead to their families and communities. Jews would not buy from or sell to Christians, and they didn’t permit Christians to buy from them or sell their products to them.
Josephus describes the Jews in Jerusalem between AD 67 - AD 70 as a Jewish “beast” devouring their own flesh (the infighting between the priests, Zealots, and Idumeans that would eventually burn down their own city).
Adam Maarschalk argues that the beast here in Revelation 19 is not Roman but Jewish. He connects the beast’s fate in Daniel 7 and Revelation 19 thus:
“…I watched till the beast was slain, and its body destroyed and given to the burning flame” (Daniel 7:11).
“Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone” (Revelation 19:20).
If the Roman Empire was the beast of Revelation, how was this empire captured, slain, destroyed, burned, and cast into the lake of fire? Rome actually came out of the Jewish-Roman War (AD 66 -73) stronger than ever. History tells us that Rome was stronger in the second century AD than it was in the first century AD.
Someone might say that this applied to Nero, who is said to be the beast in a singular sense. Nero was indeed killed – with his own sword, but he was not captured, and he was not burned. Nor did he go down at the same time as any false prophets who worked with him.
It was Israel that was captured, slain, destroyed, and burned – as we can see in great detail in ‘Wars of the Jews’ by Josephus.”[7]
And of the false prophets working with the Zealots Adam writes,
“Josephus wrote the following about numerous false prophets who deceived the Jews during the time of the Procurators Felix (52-58 AD) and Festus (5962 AD):
“These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives…”
In Wars 2.13 – 4:6, Josephus wrote about various false prophets and deceivers who worked to persuade the people to revolt against the Romans and who killed those who refused to revolt:
“There was also another body of wicked men gotten together… These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty…for a company of deceivers and robbers got together, and persuaded the Jews to revolt, and exhorted them to assert their liberty, inflicting death on those that continued in obedience to the Roman government, and saying, that such as willingly chose slavery ought to be forced from such their desired inclinations; for they parted themselves into different bodies, and lay in wait up and down the country, and plundered the houses of the great men, and slew the men themselves, and set the villages on fire; and this till all Judea was filled with the effects of their madness. And thus, the flame was every day more and more blown up, till it came to a direct war.”
In Wars 6.5.1-2 Josephus talked about how, when the temple was burned down, the number of people killed in that blaze was especially high because so many people listened to the words of a false prophet. Josephus also revealed that this false prophet was one of many false prophets who had been hired by the Zealots to control the people and keep them from fleeing from their control:
“A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get upon the temple, and that there they should receive miraculous signs of their deliverance. Now there was then a great number of false prophets suborned [hired] by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting” (Maarschalk, Ibid.).
C). Beast as Satan / Dragon / Ancient Serpent / Seven Headed Beast of Underworld
During the Roman-Jewish War, we can’t forget that angelic armies were seen fighting in the sky and clouds as witnessed and verified by Jewish and Roman historians. This supports what the books of Daniel and Revelation teach on the “Watchers”, “Angels”, “Michael,” and “Satan” all being involved in the last days war.
I believe this also corresponds with the historical fact that the multi-headed beast theme within the ancient world view involved the underworld of Satanic or demonic figures who influenced, mirrored and imaged their evil through world kings and empires to do their bidding. They described their gods or heroes as slaying this multiheaded beast. John demonstrates that only the Lamb had power to slay Satan and throw him in the Lake of Fire or, as Paul says, God would “crush” him “shortly” at His “soon” and or “at hand” coming in AD 70 (Rms. 13:11-12; 16:20/Gen. 3:15).
The ancient beast came from the abyss/sea and influenced Nero and the Romans to persecute Christians and then turn and devour Jerusalem. The abyss in the ancient world was understood to be a watery spiritual underworld area right beneath the ocean.
Revelation 13 addresses two beasts – one from the sea (cf. Rev. 13:1) and another on the land (cf. Rev. 13:11).
David Chilton introduced chapter 13 in his Revelation commentary with the ancient two-beast theme of Leviathan (sea beast) and Behemoth (land beast), admitting that the beast theme involves much more than just human rulers and kingdoms:
“In a visual, dramatic sense, the mighty Roman Empire did seem to arise out of the sea, from the Italian peninsula across the ocean from the Land. More than this, however, the Biblical symbolism of the sea is in view here. The sea is, as we saw in 9:1-3, associated with the Abyss, the abode of the demons, who were imprisoned there…”[8]
G.K. Beale gives a scholarly treatment of how these two beasts and the seven-headed beast theme was understood in the ancient world and within Judaism:
“The depiction of the two beasts in ch. 13 is based in part on Job 40–41, which is the only OT depiction of two Satanic beasts opposing God. Commentators cite the Job passages but rarely discuss them or develop their relationship with Revelation.176 These two beasts are echoed throughout Revelation 13, particularly from the LXX. One is a land “beast” (θηρίον, 40:15–24) to be slain by God with a “sword” (40:19 MT; cf. Rev. 13:10, 14). The other is a sea “dragon” (δράκων, Job 40:25) who conducts a “war waged by his mouth” (40:32). “Burning torches” and “a flame” go “out of his mouth” (41:11, 13). “There is nothing on earth like him” (41:25). Both are thus given demonic attributes, and both are described as “made to be mocked by the angels” (40:19; 41:25 LXX).177
The Job text alludes to a primordial defeat of the dragon by God (cf. 40:32 LXX; so also Midr. Rab. Exod. 15.22), but also implies a yet future battle (40:19, 20–24 LXX; 41:25 LXX), which is necessitated by the sea beasts’ continued attitude of defiance (e.g., 41:33–34 MT). Though the beast was defeated, he continues to exist in a subdued condition (Job 7:12; Amos 9:3; cf. Apoc. Abr. 10; 21). On the assumption that the beginning of history must be recapitulated at the end of history, Judaism crystallized the implicit expectation of Job. Rev. 12:1–11 also echoes this Jewish tradition. The tradition held that on the fifth day of creation God created Leviathan to be in the sea and Behemoth to dwell on land (1 En.60:7–10; 4 Ezra 6:49–52; 2 Bar. 29:4; b. Baba Bathra 74b–75a; Pesikta de Rab Kahana, supplement 2.4). These two beasts were symbolic of the powers of evil and were to be destroyed at the final judgment (so explicitly in 2 Bar.; Midr. Rab. Lev. 13.3; and b. Baba Bathra 74b, and implied in the other three texts just cited above).
This tradition may come into use here in the Apocalypse because people in Asia Minor thought whatever came “from the sea” as foreign and whatever came from the land as native. That is, one of the initial expressions of the first beast was Rome, whose governors repeatedly came by sea to Ephesus. Roman ships literally seemed to be rising out of the sea as they appeared on the horizon off the coast of Asia Minor. The second beast represented native political and economic authorities.
Vv 1–2 are a creative reworking of Dan. 7:1–7. The “beast coming up from the sea” and his “ten horns” are based respectively on Dan. 7:2–3 and Dan. 7:7, 20, 24. Many understand the “seven heads” as a reference to an ancient Near Eastern sea monster myth from before the time of Daniel (Leviathan with seven heads in CTA 5.I, 1–3; 3.III, 37–39; cf. also Job 40–41; Pss. 74:13–14; 89:10; Isa. 27:1; 51:9; Odes Sol. 22:5).”[9]
In the ancient world (Jew or Gentile) talk of sea beasts or seven-headed beasts or dragons were understood to apply both to underworld evil influences mirrored and imaged through their evil human rulers and kingdom partners who worshipped them.
The great red dragon with seven heads is introduced in Revelation 12 where it seeks to devour the Church or New Israel of God, but she flees to the wilderness and is safe. This is simply a prophetic and apocalyptic description of the same end time war and flight Jesus described for us in Luke 21:20-24, which we looked at previously.
As I laid out in our discussion of Isaiah 11, the gospels are filled with the second exodus theme. Due to space limitations, I will not develop that theme in Revelation. But for the sake of our discussion, let’s re-visit Isaiah 51 where God described taking Israel out of Egyptian bondage and parting the sea as not only creating the “heavens” and “earth,” but a slaying of a sea beast/dragon: “Was it not you who cut Rahab in pieces, who pierced the dragon?” (Isa. 51:9).
In Hebrew “Rahab” is understood to be a chaotic dragon sea monster. G.K. Beale demonstrates that the Septuagint version of Ezekiel 29:3 reads, “Pharaoh the great dragon,”[10] connecting the evil earthly power to this spiritual underworld being.
In Isaiah 14 and Ezekiel 28, the King of Tyre is understood in terms of being a mere man and yet as Satan or an angelic figure.
In Revelation 9, the siege of Titus for five months is connected to the activity of the abyss and demonic locusts. This is but yet another example of the demonic underworld working through evil rulers. G.K. Beale writes the following on Revelation 9:11:
"Abandon" is depicted "as the hellish home of Belial, the satanic "asp," in 1QH 3(11). 16, 19, 32. There the "pit" and "abyss" open and fulminate out billows, arrows, and "the spirits of the asp" (3[11]. 16-18; 5[13].27) against hardened hypocrites (3[11].25-27), "leaving [them with] no hope."
These Jewish sources refer to "angels of destruction from the pit, who inflict "most sorrowful chagrin and most bitter misfortune" as allies of the spirits of perversity and darkness.”[11]
These Jewish sources Beale appeals to demonstrate that these demonic spirits cause men to believe false doctrine and worship them while the righteous are protected from such. There may be a play on Apollyon and Apollo and how the Romans understood their leaders and false worship (see Daniel Dutra Morais’s comments below). It seems to me that God is using Satan and the demonic, working through the Romans, Zealots and Pharisees to judge and destroy Jerusalem and vindicate the early Christians who they had persecuted.
Beale points out that some connect the "destroying angel" in the first exodus (Ex. 12:23) with the descriptions here in Revelation 9:1, 4-5, 11:
“…the “destroying angel…the angel of death, to whom is given the power to destroy, but has no dominion” over the Israelites (Targ. Pal. Exod. 12; Targ. Pal. And Jer. Exodus 4 use the same titles for the angel who opposed Moses). Jubilees repeatedly identifies this angel as “prince Mastema,” another name for Satan and therefore a parallel to the angel of Rev. 9:11 (the “king” of the demons; Jub. 11:5; 17:16; 18:9, 12; 48:2-15). This prince-angel was the one who tried to kill Moses on his return to Egypt and who struck down the Egyptian deluge, so that he became known as “chief of the [evil] spirits” (Jub. 10:7-8; 11:5; 19:28). Not only does “the destroyer” oppose Moses, but he opposes the Israelites after they leave Egypt (Wis. 18:22-25).”208
“…OT and Jewish tradition based on Exodus 12 affirms both that God is the one who struck down the firstborn and that he used an angelic agent to execute his will [Exod. 12:23]. The Satanic source of the plagues is also noted in Wis. 17:14 (where the plague of darkness came from “the bottoms of …hell”). In Hermas, Vision 4:1, the seer has a vision of “a huge beast, like some sea monster, and from its mouth flaming locusts were pouring out.”[12]
Daniel Dutra Morais makes even more of a connection with Titus and the events of AD 70:
“The name Apollyon is a Greek play on words for "Apollo" (Apollon in Greek) and "Destroyer." Revelation 9:11 reads, “They had as king over them the angel of the Abyss, whose name in Hebrew is Abaddon and in Greek is Apollyon (that is, Destroyer).” Abaddon means “destruction or ruin” which is “apoleia” in Greek. Though Abaddon means “destruction or ruin” it is truly the place of destruction or ruin which in Greek is Hades or bussos or abussos (Abyss). Why does John call the angel of the Abyss the name for “destruction” or “the place of destruction” in Hebrew but then use the Greek word “Apollyon” meaning “destroyer” which is not an exact Greek translation of the Hebrew Abaddon? John appears to call the angel of the Abyss “Apollyon” rather than using more exact Greek translations of Abaddon like “apoleia,” Hades, “bussos” or “abussos” because of the similarity between the words “destroyer” (Apollyon) and Apollo (Apollon) in Greek. In other words, this word selection appears to be a word play for “Apollo” (Apollon) and “Destroyer” (Apollyon).
The fact that Apollyon is used to intentionally call to mind the god Apollo is hinted at throughout Revelation 9. The Anchor Bible Dictionary says the following concerning the link between Apollyon and Apollo:
In one manuscript, instead of Apollyon the text reads "Apollo," the Greek god of death and pestilence [or plague like the plague of locusts mentioned in Revelation 9] . . . . Apollyon is no doubt the correct reading. But the name Apollo (Gk Apollon) was often linked in ancient Greek writings with the verb apollymi or apollyo, "destroy." From this time of Grotius, "Apollyon" has often been taken here to be a play on the name Apollo. The LOCUST was an emblem of this god[.]” [Emphasis mine.]
Concerning this perceived link between Apollyon and Apollo, Isbon Beckworth writes, “Some (Boss, Holtzm.-Bauer, al.) find in the name Apollyon an indirect allusion also to the god Apollo, one of whose symbols was the locust and to whom plagues and destruction were in some cases attributed (see Rosher, Lex. d. Griech. N. Rom. Mythol. s.v.)[.] The use of the name Apollyon is meant to call attention to this agent’s identification with the Greek God Apollo (hence the plague and locust imagery as well as implicit references to “destroy” in Revelation 9) and his active role as the “destroyer” of Jerusalem. So, who could this be, and why is this figure called the “Destroyer” in Greek so as to imply a link to Apollo?
The earthly reflection of Apollyon is Vespasian’s son Titus, the commander of the Legio XV Apollinaris (Fifteenth Apollonian Legion). Initially the commander of the Fifteenth Legion, Titus then went on to succeed his father as general over all the Roman legions during the Jewish War after his father had become Caesar, a title also bestowed on Titus at his father’s coronation. As Caesar, Titus was entitled to worship as a god in the imperial cult, and like Apollo, the son of Zeus, could also be labeled the Son of God--a perfect title for the beast.
At the start of the Jewish War, Titus was the general of the Fifteenth Legion. With Apollo as its patron, the Fifteenth Legion was suitably nicknamed Apollinaris, a name meaning “devoted to Apollo.” The Fifteenth Legion would always carry an emblem of Apollo or one of his holy animals wherever it went. Not surprisingly, the locust was one of Apollo’s holy animals. Now it is easy to see why the author of Revelation chose locusts to symbolize the soldiers of the Roman army following the precedence set in Joel. So “devoted to Titus” was his army that at the taking of the Jewish temple, they unanimously declared him emperor of Rome in fulfillment of v. 11 in which Apollyon is said to have been “king over them.”
This play on words for "Apollo"--the god of death and plague--and "Destroyer" in the name Apollyon perfectly describes the man directly responsible for the remaining plagues of Revelation who was the “destroyer” of Jerusalem. And who coincidentally besieged the city FOR EXACTLY 5 MONTHS just as stated in Rev 9:10!” [13]
While at a Berean Bible Church Conference, I had the pleasure of speaking alongside Robert Cruickshank Jr. where he spoke on this subject directly. Here is a helpful quote from his notes addressing Nero being the beast and yet influenced by, and made in the image of, the Satanic beast of the underworld:
In ‘THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST,’ Rebekah Yi Liu makes the interesting observation: “The Bible starts and ends with the making of an image.
The first mention of making an image is found in Gen 1: the making of human beings in God’s image. The language of Revelation 13 alludes to the Genesis story of the creation of human beings. Verbally, the language of Revelation 13 parallels the language of creation in Genesis 1-2. The same nouns occur in both passages, i.e., sea (Gen 1:10, Rev 13:1), land (Gen 1:10, Rev 13:11), beasts (Gen 1: 24, Rev 13:1, 11), image (Gen 1: 26, 27, Rev 13:14).” Drawing on the Septuagint, she notes that “the verbs used for the making of the image are the same” (p. 97).
In Genesis, God “makes” man in his own “image” (Gen. 1:26) and “breathes” life into his nostrils (Gen. 2:7). In Revelation 13, an “image” is “made” of the Sea Beast, and life is “breathed” into it (Rev. 13:14-15). This represents “a reversal of the creation account” (Yi Liu, p. 98).
Verse 15 talks about The False Prophet causing people to worship the image of the Beast. Steven Friesen notes: “Sacrificial activity for the emperors took place in a myriad of contexts. Emperors were worshipped in their own temples, at temples of other gods, in theaters, in gymnasiums, in stoas…in judicial settings, in private homes and elsewhere. Imperial cults,” says Friesen, “were everywhere” (Satan’s Throne, p. 363).
Just as man was made to be God’s image-bearer, by subduing the earth and bringing order to God’s Creation, Nero became the image-bearer of Leviathan (God’s age-old enemy) and attempted to bring chaos to God’s newly created order – the New covenant Church.[14]
The last of Daniel’s four beasts is Rome and it comprises both Roman elements (iron) and that of the apostate Jews and Herodian dynasty (clay) (Dan. 2:40-43).[15] These groups have a love-hate relationship which made the kingdom vulnerable and weak. At first, they both come together in seeking to destroy Christ and the early church, but since clay does not mix or cling with iron, the apostate Jews (clay) rebel against the Romans (iron) and this results in the Roman-Jewish War.
As we move into Revelation, the beast theme is addressing Nero the sixth king, the Roman Empire (the sea beast), the apostate Jews (the land beast) and the Satanic seven-headed beast or dragon from the underworld who is pulling the strings of these other beasts to come against Christ, His saints and to eventually turn on each other in order to tear apart Jerusalem and her temple. Therefore, the judgment of Satan within the beast theme was also fulfilled “shortly” in AD 70 along with the other enemies in the great end of the age war of AD 67 – AD 70.
While the Roman Empire did not end in AD 70, its ability to rule or “shake” God’s Kingdom did. The four Gentile world empires that ruled over God’s people in Daniel were able to “shake” God’s old covenant kingdom (destroy and loot her city and temple). But in AD 70, Rome’s power to do so was destroyed and lost because postAD 70 God’s kingdom (city and temple) on earth is set up within the hearts of His people and thus could no longer be shaken, plundered or destroyed as the old had. The riches of this kingdom are found in the righteousness of Christ buried deep within the hearts and souls of His people, never to be taken! It is in this way that the entire statue of Daniel 2 (the four Gentile kingdoms & apostate Jews) comes crashing down when the stone (Christ & His Kingdom) strike it in AD 70.
And while the Roman Beast was not completely destroyed in AD 70, Satan/the Ancient Serpent/the Dragon, whose demonic legions influenced Rome and apostate Judaism, was cast into the Lake of Fire and “crushed” “shortly” in AD 70.
This end-time “the Battle” of Revelation 19 goes on to describe the covenant-cursing divorce and judgment of God’s old covenant wife/Jerusalem, while at the same time He consummates His marriage to His new covenant wife/the New Jerusalem (the Church). While the wedding feast takes place for the new covenant Wife/Jerusalem, the old covenant harlot wife/Jerusalem gets fed to the birds - “all the birds gorged themselves on their flesh” (Rev. 19:6-9; 21).
This is in direct harmony with Jesus’ teaching concerning the Roman-Jewish War, in that old covenant Judaism would be left a dead body feasted upon by the birds (Mt. 24:28/Lk. 17:37). John is also in lock step with Jesus concerning the eschatological wedding theme, when at the time of the wedding God was going to send His armies (the Romans) to “kill those [Jewish] murderers” and “burn their city” (Mt. 22:7). Like the unfaithful wife of a priest, Jerusalem is both stoned and burned in the unfolding events of AD 67 – AD 70.
Revelation 20 - the war of Gog and Magog
The parallels, recapitulation structure of Revelation along with the competing Classic Amillennial and Postmillennial Partial Preterist views of Revelation and these wars form the Full Preterist position that they are one and the same and were imminently fulfilled in the events of AD 67 - AD 70:
Men like James Jordan, [16] Gary DeMar[17] and David Lowman believe the battle of Gog and Magog was first fulfilled during the time of Esther when Haman gathered the nations of the then known world to come and attack Israel but were defeated by God. Let me seek to summarize the main points of this position:
• “Ezra and Nehemiah both mention the large amounts of silver and gold that the Jews brought back from exile. These are the same items we are told the approaching armies were attacking to plunder.
• The battle with Haman’s armies takes place after Israel is returned to the land, during Darius’ reign. Ezekiel prophesied until just a few short decades before this time.
• Esther and Ezekiel’s enemies from the north both include Persia and Ethiopia.
• In a very short battle [in Esther], the Israelites destroy Haman’s army, killing nearly 100,000 despite being greatly outnumbered.
• Both passages state that the Jews were attacked by all of Persia’s provinces. DeMar argues well for parallel boundaries between the Persian Empire in Esther’s day and Gog/Magog and her allies in Ezekiel’s vision.
• In Ezekiel’s vision, the Jews were living in unwalled towns. DeMar notes that this was also the case in Esther’s day, which makes sense since they were part of the Persian Empire at that time, an empire known for its benevolence and for taking good care of its subjects.
• Haman (the enemy of Esther) is shown to be an “Agagite,” and even a “Gogite” in some manuscripts. Also the invaders in Ezekiel’s vision would be buried in the Valley of “Hamon-Gog.”
Others, such as William Hendriksen, see the first historical and typological reference to the war of Gog and Magog to be during the time of the Seleucids:
“The expression ‘Gog and Magog’ is borrowed from the book of Ezekiel, where the term undoubtedly indicates that power of the Seleucids especially as it was revealed in the days of Antiochus Epiphanes, the bitter enemy of the Jews. The center of his kingdom was located in North Syria. Seleucus established his residence there in the city of Antioch on the Orontes. To the east his territory extended beyond the Tigris. To the north the domain over which the Seleucids ruled included Mesheck and Tubal, districts in Asia Minor. Accordingly, Gog was the prince of Magog, that is, Syria. Therefore, the oppression of God’s people by ‘Gog and Magog’, refers, in Ezekiel, to the terrible persecution under Antiochus Epiphanes, ruler of Syria.”[18]
If this view is correct and the attack of Gog and Magog (Syria under Antiochus Epiphanes) was the last great oppression which Israel endured to close the OT, it stands to reason that John in the book of Revelation would use this as a symbolic or type/anti-type description of the end-time battle to close the old covenant age and to liberate the new covenant Israel of God.
Either way, John is using the symbolism of a past battle of Gog and Magog within Israel’s history to depict a future (but “shortly,” “at hand,” “soon,” and “about to be”) persecution and battle for John and his contemporaries to experience and relate to.
Also notice that ancient weapons were being used and burned (Ezek. 38:4-5; 39:9), which would fit the warfare, destruction and fire of AD 67 - AD 70 more than it would a description of nuclear or modern-day warfare.
Here we have Satanically-led nations being gathered from the four corners of the earth (or better translated as the land of Palestine) to make war and surround the New Jerusalem (the Church). The Greek word here for “earth” is ge, which is consistently and accurately translated as “land” in Revelation in Young’s Literal Translation. These are not nations gathered from all ends of the globe, but rather are from the world as they knew it (the Roman Empire) or the “land” of Palestine or that of the Jews.
But who are the “nations” involved? Well, the Roman army consisted of all the nations of the then known world that she had conquered, and as we have seen both Nero and Rome were known as a/the “beast” which persecuted and thus waged war against the early Church (the New Jerusalem / the saints God loves).
But the apostate Jews, known to be a part of the beast, also persecuted and waged war against the first century Christians and, as James Stuart Russell points out, they too were understood to be “nations” and “kings”:
“In our Lord’s time it was usual to speak of the inhabitants of Palestine as consisting of several nations. Josephus speaks of ‘the nation of the Samaritans…” ‘the nation of the Galileans…’ etc… Judea was a distinct nation, often with a king of its own; so also, was Samaria; and so, with Idumea, Galilee, Perea…all of which had at different times princes with the title of Ethnarch, a name which signifies the ruler of a nation.”[19]
So, what we have here is an apocalyptic description of perhaps one or both persecuting powers – the Romans and apostate Jews – seeking to destroy new covenant Jerusalem. Before the Christians fled to Pella, there was in a sense a city (the new covenant Jerusalem from above) within a city (residing physically within the walls of the then present old covenant Jerusalem from below).
At some point, the Christians see the sign of Jerusalem being surrounded by armies (Jewish, Roman or both) and flee the city to Pella as the Lord directed them. They were protected by God while the nations who persecuted the Church destroyed each other and were defeated in their effort to destroy the New Jerusalem. In Revelation 21-22, the gates of the New Jerusalem are continually open post-AD 70 in the new covenant age - not only as a symbol for evangelism for the nations to come into her for salvation and healing, but as a symbol that there is no threat of her destruction because God has defeated her enemies and watches over her.
Christian Full Preterism brings together and harmonizes the classic Christian Amillennial view and the Christian Partial Preterist view regarding the time frame of this ONE end-time war in the book of Revelation. Consider the following:
Major Premise: If “THE war” and judgment scenes of Revelation 16-20 are depicting ONE “time of the end” event (through typical prophetic recapitulation – Classic Amillennial View),
Minor Premise: But “THE war” and judgment scenes of Revelation 16-19 were fulfilled in and by AD 70, (Partial Preterist View),
Conclusion: Therefore, “THE war” (which is ONE and the same) and judgment scenes of Revelation 16-20 were fulfilled in and by AD 70 (the Full Preterist View).
The Martyr Vindication Theme
The “soon” Second Coming that took place at the end of the millennium was to vindicate the martyrs here in Revelation 20. Again, this is consistent with what we saw in Revelation 6 and 16-18 along with Jesus’ teaching in Matthew 23-24.
Through the imprecatory prayers of the persecuted Church and the cries of the martyrs, they call fire down upon the apostate mountain of old covenant Jerusalem and have it thrown into the sea (Mt. 21:18-22 / Rev. 8:1-8). It was through the preaching of the gospel in the then known world, the filling up the measure of Israel’s guilt in their killing of the martyrs, and the imprecatory prayers of the saints that God took the kingdom from Israel and gave it to the Church in her restored, matured, and glorified form.
But isn’t Russia “Rosh” found in Ezekiel 38-39?
Since Russia has begun to invade Ukraine, many newspaper eschatology “experts” are once again brining back their 1980’s “Rosh” is “Russia” nonsense. As Gary DeMar has observed,
“The Hebrew word 'rosh' (ראש) is not a reference to modern-day Russia. Russia in Hebrew is spelled Rusiyah (רוסיה). There's one common letter (ר). 'Rosh" means "head" or "chief" as in Rosh Hashana, the start or "head of the year." Rosh appears 600 times in the OT and is mostly translated as "head," "beginning," or "top." Daniel I. Block in his unsurpassed two-volume commentary on Ezekiel translates Ezekiel 38:3, “[Son of Man], set your face toward Gog, of the land of Magog, the prince, chief of Meshech and Tubal.” The weapons: horses (not horsepower), chariots (not tanks), bows and arrows (not missiles and missile launchers) spears (not Javelin missiles), clubs, shields. The spoils: "to carry away silver and gold, to take away livestock and goods, to capture great spoils" (38:13). The same items brought back from the exile: "And every survivor, at whatever place he may live, the people of that place are to support him with silver and gold, with equipment and cattle, together with a voluntary offering for the house of God which is in Jerusalem." (Ezra 1:4). Israel today is not living in "unwalled cities" (38:11; Esther 9:19 where the same Hebrew word ('perazah') is used). "Run, speak to that young man, saying, ‘Jerusalem will be inhabited without walls because of the multitude of men and cattle within it. For I,’ declares the Lord, ‘will be a wall of fire around her" (Zech. 2:4). The battle was an ancient one that's been fulfilled.”[20]
If Gary now believes that the anti-type fulfillment of the Gog and Magog war was fulfilled between AD 67 - AD 70, then this necessitates a rough 40 year millennial period (AD 27 - AD 67), in that the battle of Gog and Magog comes after the thousands years (Rev. 20:7). Hopefully Gary will be more clear on this in the future.
Concluding Full Preterism and Middle East Eschatology on the Last Days “THE War”
Contrary to the teachings of Muslims, Zionists, and Dispensational Zionists, and the ignorant speculations of Hollywood and the media, the gathering of the armies for “THE war” in the battle of Armageddon and or “The war” of Gog and Magog was an event that was fulfilled in Jesus’ contemporary generation and thus “shortly” fulfilled in John’s day. When the first century Christians saw the sign of either the Zealot / Idumean armies or the Roman armies surrounding Jerusalem, they left the city and God used these armies to bring desolation and destruction upon the city and temple.
The Church today is not to look to a sign of “wars and rumors of wars” or nuclear developments in the Middle East that allegedly will bring about “THE” final war and “rapture” of the Church. And she most assuredly is not to fund and support them – directly or indirectly!
Concluding the Article
I hope this helps in your studies of Armageddon or Gog and Magog and what is NOT fulfilling prophecy in what Russia is doing today in the Ukraine. Can’t we just come to some common sense realities when it comes to what Russia is doing? Is it possible that:
1). Russia really doesn’t like the color revolution that George Soros and other Nazi’s have been undertaking right at their border — emasculating men, pro-homosexuality pro-transgenderism, etc…. After all Russia knows this is the playbook to destroy and country from within and has used it on us. So it only stands to reason they don’t want that crap on their border. Can’t say I blame them. I was very active in publicly praying imprecatory prayers against George Soros and am thankful God raised up Putin to destroy Soros’ influence in the area. God often raises up wicked rulers to judge other wicked rulers.
2). Is it possible that Russia doesn’t like all (over 10) bio-weapons labs the U.S. has placed in Ukraine and that sits at their border?
3). Is it possible that Russia doesn’t like the perpetual build-up of NATO weapons right on their border? Would we like China or Russia making military build-ups on the Mexican/American or Canadian/American borders?
Russia is trying to protect her own interests. She sure in the heck is not fulfilling a OT or NT “prophecy” of an end of world history war event. Could this eventually lead to another world war? Of course - anything is possible. But God remains in control and rulers can only go as far as God sovereignly allows (Dan. 4:34-35). Study the Word and stop listening to TV “prophecy experts,” the lame mainstream “news,” and realize God REALLY is sovereign. Pass this article on to anyone else suffering from a religious Chicken Little - “the end is near (again)” - Gogology.
4). Is it possible that whenever the Rothschilds (International Banksters) want a war and want to USE the Muslims they throw them some money and let them do what they do (wage war against Christians and “Jews”) and are USING them and this war to usher in their “Great Reset”? You know, draining the economies of the world through war and then stepping in as the savior with their global one world CBDC digital currency?
5). Is it possible that the NWO and Zionists have succeeded (through Premillennial Dispensationalism) in their propaganda to teach Christians that to not support modern Israel is “sin” (Scofiend Reference Bible funded by Zionists)? Is it possible that they have manipulated the Christian community to think we should just sit back and watch this war develop because it is a “sign” that Jesus is going to take them off the planet “soon,” so they don’t have to really worry about what comes next?
People that have read my book have said, “every politician needs to have this in their hands.” Please get a few copies and pass it around. To purchase my book in its entirety go to my website: https://fullpreterism.com/product/armageddon-deception/
[1] Jay Adams, THE TIME IS AT HAND, (Philadelphia, PA: self-published, 1969), 68-69
[2] David Chilton, Days of Vengeance, (Fort Worth, TX: Dominion Press, 1987), 412
[3] Michael S. Heiser, THE UNSEEN REALM Recovering the Supernatural worldview of the Bible, (Bellingham, WA: Lexham Press, 2015) 371
[4] Ibid.
[5] Ibid., 373
[6] F.W. Farrar, The Early Days of Christianity (Chicago & New York: Bedford, Clarke & Co., 1882) 532
[7] Adam Maarschalk, Who Was the Beast? (Five Clues) – Long Island Conference Presentation, https://adammaarschalk.com/2017/04/09/who-was-the-beast-five-clues-long-island-conferencepresentation/
[8] Chilton, Ibid., 326
[9] Beale, Ibid., 682-683
[10] Ibid., 633
[11] Ibid. 503 208 Ibid.
[12] Ibid., 502-504
[13] Daniel Dutra Morais, Who is Apollyon in Greek Culture, https://hermeneutics.stackexchange.com/ questions/28647/who-is-apollyon-in-greek-culture
[14] Taken from Robert’s notes and lectures at the Berean Bible Church Conference. Special thanks to Robert’s work in this area and for sending me his notes.
[15] James B. Jordan, THE HANDWRITING ON THE WALL - A Commentary on the Book of Daniel (Powder Springs, GA: American Vision, 2007), 183-184; 380-408.
[16] James B. Jordan, The Battle of Gog and Magog, http://www.biblicalhorizons.com/biblicalhorizons/no-2-the-battle-of-gog-and-magog/
[17] Gary DeMar, (Powder Springs, GA, American Vision Press, 2008).
[18] William Hendriksen, More Than Conquerors, (Grand Rapids, MI, Baker Book House, 7th reprint 1990), 193.
[19] James Russell, The Parousia, (Grand Rapids, MI: Baker Book House, third printing, 1990), 105
[20] Gary’s response to a Futurist on Facebook and taken from his books on the subject such as: IDENTIFYING THE GOG-MAGOG ALLIANCE WHY THE END OF THE WORLD IS NOT IN YOUR FUTURE, (Powder Springs, GA, American Vision Press, 2008).