Firstfruits and the Harvest and Resurrection.

Under the Old Covenant men was separated from God because of his sin that started with Adam in the garden of . But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear (Isaiah 59:2). Because of mans sin condition sin offering for atonement had to be made (Exodus 29:36). These sacrifices were not taking sin away; they were covering sin for the forgiveness of the people.

During this Old Covenant era while man was separated, from God. Resurrection was promised to Israel (Isaiah 25:8; 26:19; Ezekiel 37:1-14; Hosea 13:14; Daniel 12), and it constituted "the hope of Israel" (Acts 26:6-9). This hope resided at the heart of the gospel preached to Israel (Acts 2:22-39; 4:1-2; 13:32-39; 23:6; 24:14-15). If death and Hades belonged to Judaism then one can understand the hope of resurrection.

In the process of revealing His plan for Israel resurrection God established a harvest seasons. The apostle Paul understood this concept for he writes. "But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep ... For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the first-fruits, afterward those who are Christ's at His coming" (1 Corinthians 15:20, 22-23)

One of the most interesting studies in the Bible is that of the "first-fruits" and "the harvest" as it relates to Israel’s resurrection. Where did this idea of "first-fruits" harvest originate? God uses the analogy of the first-fruits and harvest particularly to illustrate aspects of His plan of salvation for Israel. "On the same general principle that the firstborn of man and beast belonged to the God of Israel and were to be devoted to Him (Nehemiah 10:35-39).

The first-fruits including the first grain to ripen each season, were to be brought as an offering to God. Every Israelite who possessed the means of agricultural productivity was under this obligation (Exodus 23:19; 34:26; Numbers 15:17-21; 18:12-13:). "Speak the to children of Israel, and say to them." When you come into the land which I give to you, and reap its harvest, then you shall bring a sheaf of the first-fruits of your harvest to the priest. He shall wave the sheaf before the Lord, to be accepted on your, behalf on the day after the Sabbath the priest shall wave it (Leviticus 23:10-11).

The first-fruits were brought in a basket to the sanctuary and presented to the priest, who was to set the basked down before the altar. Leviticus 23:9-14 institutes the first-fruits offering. The people were to bring a sheaf of grain to the priest, who would wave it before the Lord. A burnt offering, a meal offering, and a drink offering were also required at that time. Deuteronomy 26:1-10 gives even more detail on the procedure of first-fruits.

In the New Testament, the first-fruits offering is mentioned seven times, always symbolically. Since Paul was a Israelite it would be only natural for him to have thought of (Christ as the first-fruits, Gk., aparche) because the day of Christ's resurrection was the second day of Passover week on which the first ripe sheaf of the harvest was offered to the Lord (Leviticus 23:10-11,15).

Paul also establishing another basic point. While Christ was the first-fruits of his people the saints were also significance of the "first ripe sheaf" Paul calls Epaenetus and the household of Stephanas “the first-fruits of Achaia” (Romans 16:5; 1 Corinthians 16:15). Paul also referred to the brethren as those "who have the first-fruits of the Spirit" (Romans 8: 23) His meaning is that, just as the first-fruits offering was the first portion of a larger harvest, these individuals were the first of a greater harvest to follow.

The resurrection began with the resurrection of Jesus. He opened the way. Then came the first-fruit of the gospel were representative of the harvest to come. In concept, first-fruits symbolizes God’s harvest of souls. This select group of Christians were purchased from the earth as a FIRST FRUITS offering (Act 20:28; Ephesians 1:13-14).

The Greek for purchased, means to go to the market. It is a picture of God coming to the earth, to select His FIRST FRUITS from the entire harvest. The first-fruits of the gospel, to whom God gave the earnest of the spirit, existed for the purpose of working out. Upon their acceptance to God depended the whole harvest (Romans 8:18-23)

The term "first-fruits" itself implies, the remainder of the harvest was about ripe. "First-fruits refers to the first portion of the harvest that is given to God. Most notably the first-fruits are: * The first to come in time * A pledge or hope of the greater harvest to follow.

According to the Law no grain was to be harvested at all until the first-fruits offering was brought to the Lord (Numbers 15:18,21; Leviticus 23:10, 11), The first-fruits sanctified the subsequent harvest. Every Jewish Christian understood this Old Testament concept.

The book of Revelation cannot be separated from the other books of the gospel. These first-fruit believers who died before the Parousia "the Finished work of Christ," did not go to the place of the dead Abraham's bosom or the Hadean realm Luke 16:19-31 but instead were under the altar. (Revelation 6:9). These first-fruit saints paved the way for the rest of the harvest.

This first resurrection is considered "blessed and holy" in Revelation 20:6 because of their intimate first-fruit relationship with the risen Christ. Their proximity to the Holy Place rendered them priest of God and the Messiah and they became part of that first century symbolic 1000 year reign of Christ.

The second important truth inherent in the first-fruits figure is the readiness of the harvest to be gathered as signified in the offering of the first-fruits. The act of reaping had already begun, as seen in the (acceptance or gathering of the 144,00) "first-fruits (Revelation 14:1-5).
After the destruction of Jerusalem and the (Temple) the way into the Heaven or the Holiest of all was now made OPEN (Hebrews 9:8). It was then that the first-fruits reached perfection, and were accepted of God.

The harvest was now ready to be cut and gathered in (Revelation 14:14-20). This is a two-fold harvest scene with verse 14-16 applying to the righteous, and verse 17-20 referring to the wicked. This same harvest judgment was prophesied by the prophet Joel (Joel 3:12-17).

The (righteous harvest) were the dead saints in Christ from the Old Covenant. These were people like Adam, Noah, Abraham, Moses, David, Job, Isaiah, and Daniel, etc, who died in faith, not of a time, still to come in our future. David demonstrated his faith and trust in God to delivered him from the depths of the grave. For great is your love toward me; you have delivered me from the depths of the grave (Psalm 86:13 NIV).

Total fellowship to David was to be in the presence of God in the afterlife. You will show me the path of life; In Your presence is fullness of joy; At Your right hand are pleasures forevermore. (Psalm 16:11)

The time for death to be abolished had arrived (2 Timothy 1:10). These "Old Covenant saints" were the rest of the harvest, the general resurrection. Knowing this, we can appreciate why God said: I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living (Matthew 22:32; Mark 12:27; Luke 20:38).

The harvest, follows the ripening "perfecting and offering of the first-fruits." With the return of Christ and the destruction of temple, the way into God presence was now opened (Hebrew 9:8). The Hadean realm was emptied, and the Old Covenant saints, who were the harvest were gathered in the general resurrection in A.D.70. This is the second resurrection that John mentioned in the first part of verse 5 of chapter 20.

The charge by some that putting the resurrection in the past destroys faith is far removed from the truth in scripture. By putting the resurrection were it belongs in God’s scheme of redemption for Israel the believer today immediately enter into his eternal reward, in the heavenly’s.

One way to better understand the teaching of John's resurrection in Revelation 20:5 is to get a better grasp of the literary devices that are used by the writer to produce the desired results of the revelation he is seeking to unveil. One such device is chiasmas, which is a term that designates a literary figure or principle, which consist of "a placing crosswise" of words in a sentence or writing.

The term is used in rhetoric to designate an inversion of the order of words or phrases which are repeated or subsequently referred to in the sentence or writing.

The text is color coded to help you in your understanding of this technique.

ANGEL CAME DOWN
20.1 A. And I saw an angel coming down from heaven
KEY OF NON-CITY OF GOD
B. having the keys of the abyss
(ENCIRCLER IN HAND)
C. and a great chain in his hand
22.2 IDENTITY AND FOUR NAME COUNT
D. And he laid hold of the dragon
the old serpent (so named in garden of Eden)
which is the devil
And Satan (so named in (1 Chr.21:1)
20:3 E. SATAN BOUND TO DECEIVE NATIONS NO MORE UNTIL END OF 1000YEAR REIGN
and he bound him a thousand years
and he cast him into the abyss and shut it
and sealed it over him that he should deceive the nations no more
until should be finished the 1000 years
and after these things must he be loosed a little while
20:4 F THEY FROM FIRST RESURRECTION SAT AND GAVE JUDGMENT
and I saw thrones and they say upon them and judgment was given to themand the souls of them that had been beheaded
for the testimony of Jesus
and for the Word of God
and such as worshiped not the beast neither his image
and received not the mark upon their forehead and upon their hand
G. WHO LIVED IN100 YEAR PERIOD
and they lived and reigned with Christ a thousand years.
20.5 G. WHO LIVED NOT IN 100 YEARS PERIOD
The rest of the dead did not live again until were finished the thousand years
F. THEY FROM FIRST RESURRECTION-JUDGMENT BASED ON IMPUTED
RIGHTEOUSNESS
this is the first resurrection
20.6 blessed and holy is the one
who has a part in the first resurrection
over these the second death has no power
they will be priest of God and of Christ.
and will reign with Him for a thousand years.
SATAN LOOSED TO DECEIVE NATIONS
20.7 E. When the thousand years are complete
Satan will be released
20.8 and will come out
to deceive the nations
IDENTITY AND CORNER COUNT OF NATIONS
20.8b D. which are in the four corners of the earth
Gog and Magog, to gather them together for the war
the number of them is like the sand of the seashore
20.9 And they came up on the broad plain of the earth
ENCIRCLEMENT OF CAMP
C. and surrounded the camp of the saints
O.T.CITY OF GOD
B. and the beloved city
FIRE CAME DOWN FROM HEAVEN
A. And fire came down from God out of heaven and devoured them

Chiasmus in Rev. 20, Verses 1-9 from the works of George R. Douglas, Jr. Esp/Bethesda,MD

If we are to understand the timing of the resurrection we must immerse ourselves in the first century Jewish understanding of the resurrection.What a difference it make when we read the Bible through their Jewish biblical concepts.

A thousand years is as one day.

In this article I would like to shed a little light on the context of 2 Peter 3:2-4 in its cultural and historical setting.

2 Peter 3:2-4. that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior, knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation."

These scoffers Judaizers and unbelieving Jews abandon God’s gracious gift of salvation by grace were trying to get the Hebrew Christians to go back under the slavery and condemnation of “the old covenant law.” These Judaizers were mocking the Hebrew Christians by saying. "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation." These "mockers" were Covenant apostates: familiar with Old Testament history and prophecy, they were Jews who had abandoned the Abrahamic Covenant by rejecting Christ.

What thing were continuing as they were since their Jewish fathers died from the beginning of the creation? The “elementary principles” of the old Mosaic covenant of law with is Temple. (Galatians 4:21; Hebrews 9;8)

Peter began his scathing rebuttal of the mockers. ’Peter said that those scoffers knew very well what happened in the days of Noah, how the Lord promised that He would bring the great flood and destroy the old heavens and earth of that day. (2 Peter 3 5) And they also knew quite well that destroyed that heavens and earth with water. However, they were willing to cast aside that knowledge and ignore it, as they made mockery of Jesus’ promise to come and destroy the then present “heavens and earth,” which was “reserved for fire, kept for the day of judgment of ungodly men” (verse 7).

Then Peter reminds the Hebrew Christians of the faithfulness of God who keeps His words. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. (2 Peter 3:4) Another beautiful truth that is expressed here is that Peter, reminded them once again of the patience or long-suffering of God. God wanted 40 years for his old covenant people, to come to repentance, so that the salvation, of which Peter and Paul and others spoke, but they only got worse and worse.

In 2 Peter 3:8 we find the statement about "one day being as a thousand years," etc. But please note the verse (does not say one day IS a thousand years with the Lord). In verse 9 we find a “statement that has been long forgotten and almost taken out of the Bible." "The Lord is not slow about his promise, as some count slowness" (NASV). The word translated "slow" (Greek "braduno") means just that. The point that Peter is making here is if God sets a time for fulfillment he fulfills on time! He is not slow. Under no uncertain terms does God NOT keep his promises! As the writer of Hebrews says "God cannot lie." (Hebrews 6:18)

Peter was defending the promises of God’s word, especially the promises, against those scoffers who jeer and mock God's faithfulness. He was not in agreement with the them. Peter wanted to assure those brethren to not fall prey to the words and claims of those evil men, because their Master was indeed “coming.” They could count on it! But as for the reason that He had not yet come, this is found in the following (verse 9). Peter said, “The Lord is not slow about His promise, as some count slowness, but is patient toward YOU; not wishing for any to perish but for all to come to repentance.”

Peter ministers to the household of faith as he strengthens them. He says, if God promises to do a certain thing in a day, the promise is sure, and it will come on time. If God promises to do a certain thing in a thousand years, the promise is sure, and it will come on time.

It makes no difference to God if the time is a day or a thousand years; He will be faithful, and He will be on time. See the context with the very next verse, God is not slack concerning His promises (2 Peter 3:9a). Verse 9 strengthens the sureness of the time statements in Scripture, not the opposite.
Were did these scoffers get the idea of Christ promise coming in their generation? (Matthew 10:23; 16:27-28; 24:1-2; 26:62-64 Revelation 22:7-20).

Throughout the New Testament, the word "elements" (stoicheia) is always used in connection with the Old Covenant order. Paul used the term in his stinging rebuke to the Galatian Christians who were tempted to forsake the freedom of the New Covenant for an Old Covenant-style legalism. Describing Old Covenant rituals and ceremonies, he says "we were in bondage under the elements (stoicheia) of this world....How is it that you turn again to the weak and beggarly elements (stoicheia), to which you desire again to be in bondage? You observe days and months and seasons and years..." (Gal. 4:3, 9-10).

He warns the Colossians: "Beware lest anyone cheat you through philosophy and empty deceit, according to the basic principles (stoicheia) of the world, and not according to Christ....Therefore, if you died with Christ to the basic principles (stoicheia) of the world, why, as though living in the world, do you subject yourselves to regulations - 'Do not touch, do not taste, do not handle"' (Col. 2:8,20-21).

The writer to the Hebrews chided them: "For though by this time you ought to be teachers, you have need again for someone to teach you the elements (stoicheia) of the oracles of God, and you have come to need milk and not solid food" (Heb. 5:12). In context, the writer to the Hebrews is clearly speaking of Old Covenant truths particularly since he connects it with the term oracles of God, an expression used elsewhere in the New Testament for the provisional.

These citations from Galatians, Colossians, and Hebrews comprise all the other occurrences in the New Testament of that word "elements" (stoichea). Not one refers to the "elements" of the physical world or universe; all are speaking of the "elements" of the Old Covenant system, which, as the apostles wrote just before the approaching destruction of the Old Covenant Temple in A.D. 70, was "becoming obsolete and growing old" and "ready to vanish away" (Heb.8:13).

Peter uses the same term in exactly the same way. Throughout the Greek New Testament, the word elements (stoicheia) always means ethics, not physics; the foundational "elements" of a religious system that was doomed to pass away in a fiery judgment.

But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements (stoicheia) will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things are being dissolved, what manner of persons ought you to be in holy conduct and godliness, because of which the heavens will be dissolved, being on fire, and the elements (stoicheia) are being melted with fervent heat? (2 Pet. 3:10-12)

In light of those things taught in 2 Peter 3:13 we can now understand much better what God said in the other passages Where in the Old Testament does God promise a New Heaven and Earth? The "new heavens and earth" promised to the Israel comprise the age of the New Covenant - the Gospel's triumph, when all mankind will come to bow down before the Lord (Isaiah 66: 22-23). John, recording his vision says the same thing: "And I saw a new heaven and a new earth....The first things have passed away....Behold, I am making all things new" (Rev. 21:1-5).

The writer to the Hebrews comforts his first-century readers with the assurance that they have already arrived at "the City of the living God, the heavenly Jerusalem" (Heb. 12:22; cf. Gal. 26-28; Rev. 21). Even as the old "heaven and earth" were being shaken to rubble, the early Christians were "receiving a Kingdom which cannot be shaken," the eternal Kingdom of God brought in by His Son (Heb. 12:26-28). This language is obvious consistent with use of the word “shaken” in the Old Testament.

David cried out to God; to help when his enemies surrounded him. In my distress I called upon the LORD, And cried out to my God; He heard my voice from His temple, And my cry entered His ears. "Then the earth shook and trembled; The foundations of heaven quaked and were shaken, Because He was angry. (2 Samuel 22:7-8) What happen? God delivered David from his enemy verse 17-18.

Heaven and earth will pass away, but my words will never pass away. (Mark 13:31 NIV) Have heaven and earth passed away? Ridiculous you say! It has been generally believed that Jesus here meant that the physical heaven and earth will pass away some day. However in this article I would like to point out how Jewish prophets utilizes the language of the heaven and earth. (I are not saying the term heaven and earth never refers to material creation I am saying this term is very often used figuratively as will).

There is more to this statement of Jesus than meets the eye. Remember, Jesus was a Jew who was raised hearing the Old Testament prophets taught in the synagogues. These prophets utilized spiritual language. As the prophet of and to Israel, Matthew 15, Jesus was not only familiar with the language of the prophets, he used the same language.

If there were any gentiles in his audience they would have to go back to the Hebrew Scriptures in the old testament in order to find the foundation language necessary to understand his words? If we don’t do the same we end up with false interpretations that abound today. The Jews in Jesus’ audience were very familiar with what Jesus was saying to them. Let us explore the definition of the prophetic language of heaven and earth.

It was a very special historical occasion when He chose Israel from all of the nations of the earth to be His own. (Deuteronomy.7:60). Not only did He take them for His own, but in addition, He created for them a world of their own; and covenant “heavens and earth.” “But I am the Lord thy God, that divided the sea, whose waves roared: The Lord of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people (Isaiah. 51:15,16).”

Clearly Jehovah could not be talking about the formation of the literal heaven and earth, for that had taken place more then 3,000 years before! The verse explains itself. Jehovah is talking about “Zion my people.” God was speaking of the time when He created Israel’s heavens and earth. The material creation existed long before Israel was ever given the Mosaic Covenant. The Mosaic Covenant also became known in Jewish thought as the heaven and earth.

God, did in fact in creating Israel “plant the heavens and lay the foundations of the earth” of Israel’s world, and thus declared to Zion, “You are my people.” This, was the creation of Israel’s old covenant world or heavens and earth, which was also the beginning of the old covenant or, Mosaic age. The Mosaic covenant becomes a most important factor when we later consider the matter of the “new heavens and earth!” So, please do keep this in mind.

In Bible figurative language, the "heavens and earth are simply Jewish religious/political authorities in the land of Palestine and the people who lived there. With this in mind, we can look at what Moses said. In Deuteronomy 31:28, Moses, said “Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and earth to witness against them.” Moses way not call the rocks on the earth against Israel. He was calling their covenant against them.

In Deuteronomy .30:19, Jehovah said, “I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So, choose life in order that you may live, you and your descendants.”

In Deuteronomy 32:1, Moses said, “Give ear, O heavens, and let me speak; And let the earth hear the words of my mouth.”

In Deuteronomy 21:1, in the song of Moses, God is talking to Israel when He says: “Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.” Jehovah cannot be talking to the literal heaven and earth. Again the verse explains itself. In the song of Moses, God is depicting the fate of Israel when he says; “For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundation of the mountains” (vs. 22) Were all the mountains set on fire? No.

In Leviticus.26:19,20, Jehovah warned them of terrible consequences should they disobey Him. He said, “And I will also break down your pride of power; I will also make your sky like iron and your earth like bronze. And your strength shall be spent uselessly, for your land shall not yield its produce and the trees of the land shall not yield their fruit.” This language is used over and over again.

Now, in light of the things of above Isaiah it very interesting that just a few chapters later the voice of prophecy began to take on a bright, sparkling shade of color as Yahweh’s eternal purpose began to unfold, as He said this of His people, “You shall be called by a new name, which the mouth of the Lord will name.” (Isaiah 62:2), And then, take note of what Yahweh said regarding the “heavens and earth.”

“For behold, I create a new ‘heavens and earth’; And the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; For behold, I create Jerusalem as a rejoicing, and her people a joy” (Isaiah 65:17,18).

The prophet Isaiah predicted the passing of heaven and earth in chapter 24. He said the earth would be utterly broken down, clean dissolved, and completely removed, vs. 19. Now this sounds like the destruction of material creation but closer examination reveals it to be speaking of the destruction of Israel's Covenant World under the imagery of "heaven and earth." Note verse 5 gives the reason for the destruction — "they have broken the everlasting covenant." What covenant was that? It was the Mosaic Covenant. God was going to destroy "heaven and earth" because Israel had broken her covenant with Jehovah. Obviously, physical heaven and earth haven't been destroyed.

In verses 22 God is depicted as dwelling gloriously in Mount Zion, that is, in Jerusalem, after the destruction of heaven and earth. Reader, if the physical earth has been destroyed how could literal Mount Zion still exist?

In Jeremiah 22:29 were Jehovah says, "O earth, earth, earth, Here the word of the Lord." Jehovah was not speaking to the whole physical earth Jehovah was talking to a the people. In verses 11;18 and 24 we read that the words were for the people of Judah, concerning the time when they would be taken "into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans." (verse 25)

The prophet Isaiah sees in a vision the things concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, the kings of Judah. God begins to give prediction of coming invasions and captivities of his people and said: Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. he ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. (Isaiah 1:1-4)

Our choices here are limited to the biblical meaning of the heaven and earth. In Isaiah 24 we see a clear picture of God’s promised of judgment on Israel through the Aaayrians. Notice Israel is spoken of as the “earth” particular in verses 20-23.

Sadly many Bible students are unfamiliar with the apocalyptic, and figurative language of the Bible. So many people like to say "The Bible says what it means and means what it says" and there is no such thing as figurative or spiritual language. This is sad because a lot of the Bible is symbolic language. The term heaven and earth is a good example.

God created Israel's "heaven and earth" by giving them his Covenant. Now if he destroyed that Old Covenant heaven and earth and gave a New Covenant, would he not thereby be creating a new heavens and new earth? Isaiah 65-66 also predicted the passing of "heaven and earth" but as with the other prophecies noted above it does not refer to the passing of physical creation. In chapter 65 God predicted that Israel would fill the measure of her sin, vs.7; he would destroy them, vs. 8-15; create a new people with a new name, vs. 15-16; create a new heaven and earth with a new Jerusalem, vs. 17-19.

This is the very same new Jerusalem which is above and the mother of us all that Paul speaks of in (Galatians 4:26-27) And John speaks on (Revelation 21:2) Being Jewish Paul and John utilized this language from the Old Testament. Every first century Jew would have found this language immediately recognizable.

The creation of the new heavens and earth would follow the destruction of the Jews after they had filled the measure of their sins and been destroyed at the coming of the Lord in fire with his angels, Isaiah 66:15ff. The new creation of Isaiah 66 is depicted as a time of evangelism and Jew and Gentile being brought together under the banner of God, vs 19ff.

This is the same "heaven and earth" God had established at Sinai. Consider this carefully in light of 2 Peter 3. Peter wrote to stir up their memory of the Jewish believer of what the holy prophets had written before about the new heaven and earth (2 Peter 3:1-2; Isaiah. 65:17,18).

Peter’s words said exactly that! Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells. ( 2 Peter 3:13) Then in verse 10 Peter tell the Hebrew Christians. “But the day of the Lord will come like a thief, in which the heavens will pass away with a roar, and the elements will be destroyed with intense heat, and the earth and its works, will be burned up” Jesus, through His instrument of judgment (the Romans) would burn the city of Jerusalem and the temple with its typical “holy of holies.” This destroyed the old covenant heaven and earth.

And then, in verse 12, we learn that those disciples were “looking for and hastening” that great and monumental day of God! We read Peter’s two references to the word “elements” in this passage. (2 Peter 3:10;12) For those unfamiliar with the world of chemistry, the word “elements” is used when speaking of the things which comprise the physical makeup of everything on our planet, including its atmosphere and its seas. Viewing these verses from a“futurist” perspective, it is catastrophic language the destruction and dissolution of the universe in which we live.

When Peter talked about “the elements melting with intense heat,” was he talking about the destruction and dissolution of the universe in which we live? Is he actually describing such a literal, physical destruction? Under Strong’s No. 4747, this word “element” as it is found in the Greek text renders: “lit. elemental, principle, rudiment.”

With the use of the Greek we find that the word elements relates to the “elements” of the law and old covenant. Even so we, when we were children, were in bondage under the elements of the world: (Galatians 4:3) “But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again. You observe days and months and seasons and years,” (Galatians. 4:9,10). Here Paul is reprimanding the Jewish believer in Galatia, for returning to Old Testament observances that were a form of "bondage."

In what world or system did the keeping of the law, play an integral part?” Obviously, it was the old covenant world of the sons of Jacob/Israel. Here Paul addressed those Hebrew Christians in the region of Galatia, who were being enticed by the Judaizers and unbelieving Jews to abandon God’s gracious gift of salvation by grace through “faith in His Son,” and go back under the slavery and condemnation of “the old covenant law” with its “elementary principles” or “ordinances and ceremonial rituals,” all of which were designed for the purpose of magnifying their sins.

Paul had that problem with the Hebrew Christians in the region of Colosse as will. “If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees such as, ’Do not handle, do not taste, do not touch’ (Colossians. 2:20,21).

Peter and Paul are in total agreement regarding the “the elements. And in every case, without exception, it has nothing whatsoever with the chemical elements that make up the material fabric of our planet and its atmosphere.

Paul writes to Hebrew brethren, not to be enticed by the Judaizers to go back under the slavery and condemnation of “the old covenant law” with its “elementary principles” and ceremonial rituals,”

Peter writes to Hebrew brethren about these same Judaizers scoffers who willfully forget that by the word of God he destroyed the old word with a flood (2 Peter 3:5-6). Peter spoke of that old world of Noah’s day as a t“heavens and earth” and he contrasts it with the “heavens and earth” of His own day (verses 5-7) Peter said that God destroyed the world with the flood in Noah’s day. He was speaking of “its inhabitants and civil order,” not the physical world or literal heavens and earth?

Peter then goes to say that the heaven and the earth which and now preserved by the same word (old covenant) are reserved for fire until the day of judgment and perdition of ungodly men. What judgement was to come with the destruction of the heaven and earth? The prophet Isaiah predicted the passing of heaven and earth in chapter 24. He said the earth would be utterly broken down, clean dissolved, and completely removed, vs. 19. In verse 5 he gives the reason for the destruction — "they have broken the everlasting covenant." What covenant was that? It was the Mosaic Covenant. God was going to destroy "heaven and earth" because Israel had broken her covenant with Jehovah.

Peter then points out to his Hebrew brethren. The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance. But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. (2 Peter 9:10) And then, in verse 12, we learn that those disciples were “looking for and hastening” that great and monumental day of God! Peter said they were “eagerly awaiting” that day of God, when the “heavens and earth” would be destroyed as promised. That promise was made by the Old Testament Jewish prophets. (Isaiah :34:1-4; 65:17-18)

With this thought in mind, please consider Jesus’ words of Matthew 5:17,18, and look at the connection with Peter’s words. In that passage, Jesus said, “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished.” I just can’t see but one way to interpret those words of the Lord, and that is: If “heaven and earth” have not yet “passed away,” then that old covenant, the law of Moses, is still in effect today! If we take the position that the law of Moses has indeed been fulfilled and removed, which I do, then it would naturally follow that “heaven and earth,” have also “passed away.”

Jewish Imagery

Suppose you are the Apostle Paul and you are suddenly taken from the first century into the 21st Century. The year is 2008 and it is the election year. And there are really big political rallies going on. At one political rallies there are representatives from the Democrats party on one side of the street waving flags with the symbol of a donkey, on it. On the other side of the street there are Republicans representatives waving flags with the symbol of an elephant, on it.

We know these symbols identify two political party but what would Paul think? Remember Paul was suddenly taken from one world and placed into another world. Would Paul know immediately that these symbols represent two political party? Or would Paul think these two symbols represent a literal donkey and elephant? The point is they are symbols and Paul would have to do a little study to find out their true meaning.

"Our difficulties begin when we try to decide how far to take symbolic language. Is the symbolic language to be taken literally and how far to take it figuratively.

"Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken (Matthew 24:29)."

This text has been the subject of all sorts of speculation and wild theories about the end of time and the events that will happen at the return of Christ. Many believe that this text is talking about a literal destruction of the world. But let us put out of our minds what we have been traditionally taught about this passage and let the text speak.

The first thing that we must understand is that each particular gospel had a particular audience that the words were for, especially when considering the synoptic gospels. The gospel of Matthew was written primarily to a Jewish audience, that is why Matthew quotes the Old Testament prophecies so many times in his book.

Since the writers of the Old Testament used such highly symbolic language to picture the actions of God, is it not likely that the writers of the New Testament, and Jesus in particular would use the same kind of imagery to describe events of historic proportions? Why should Jesus not have used the same Jewish symbolic language from the Old Testament to describe events at the destruction of Jerusalem, etc.?

The problem is we are not accustomed to dealing with such symbolic language like the sun being darkened and the stars falling, etc, without thinking literally. To the Jews, this was not new language. To help understand how the Jews communicated in terms of symbolical language, open your Bible and turn to (Genesis 37:9). This is the way language is used in the Old Testament. It was adopted for like use in the New Testament.

This kind of language in relation to Israel began in the Bible in Genesis 37:9. When Joseph told his brothers his dream, He said, "Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me."

His father understood the meaning of that dream and asked. "What is the dream that thou haste dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth" (vs.10)? As you can see, Joseph dream was related to his father, mother, and brothers, not the universe. "The Jewish readers were certainly well versed in the sort of symbolic language and imagery and understood the meaning.

Another good example is the prophet Joel:

"And it shall come to pass afterward That I will pour out My Spirit on all flesh; Your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions. And also on My menservants and on My maidservants I will pour out My Spirit in those days. ("And I will show wonders in the heavens and in the earth: Blood and fire and pillars of smoke. The sun shall be turned into darkness, And the moon into blood,) Before the coming of the great and awesome day of the LORD. And it shall come to pass. That whoever calls on the name of the LORD Shall be saved. For in Mount Zion and in Jerusalem there shall be deliverance, As the LORD has said, Among the remnant whom the LORD calls. (Joel 2:28-32 emphasis added)

Peter used similar ancient language on the day of Pentecost when he quoted from Joel 2: and said (this is what was spoken by the prophet Joel) "And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come" (Acts 2:17-21). Peter said those were the days. They were all filled with the Holy Spirit as promised by Joel. (Acts 2:1-12)

Yet the sun was not literally darken and the moon did not literally turn into blood. This is not language that signifies an absolutely literal, materialistic, or natural fulfillment, as can be discovered by anyone who honestly studies these things.

This type of apocalyptic, figurative language, also describes the desolation and judgment of God by invading forces. Take for example the prophesied fall of Babylon to the Medes in 539 BC.
"Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it. For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. And I will punish the world for their evil..." (Isaiah 13:9-11)."

This is applied to Babylon, as mentioned in verse 1. The fall of Babylon is represented by the stars and constellations of heaven withdrawing their light, and the sun and moon being darkened (9,10). The sun, moon, and stars speak of the downfalls of rulers and authorities.

Now note the prophecy of Ezekiel against Egypt:

"And when I shall put thee out, I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will make dark over thee, and set darkness upon thy land, saith the Lord GOD" (Ezekiel 32:7-7). This applied to Egypt, as mentioned in verse. 2, 12, 16.

And further note Amos 8:9, "And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day." This had reference to the northern kingdom.

Isaiah 14:12 calls Nebuchadnezzar the Morning Star cast down to earth. In Rev 1:20, the stars are rulers/messengers of the Churches. The "shaking of the heavens and earth" was used by Haggai 2:6 to speak of political overturnings when the great Persian empire was all aflame with rebellion and conflict and the Jews were expecting this to work in their favor as they were being restored to Palestine and rebuilding the Temple. 2:21-23

Such "de-creation of heaven and earth" language is used in Psalm 18:5-16 to describe the downfall of Saul's Kingdom. In Isaiah 13:6-13 we see that destruction of heavens and earth pertain to when the Medes broke up the Babylonian empire.

Nahum applies this earth-shattering metaphor to Yahweh's judgment of Nineveh (Nahum 1:1-5). Isaiah applies this language to Edom of 703 BC (Isa 34:3-8). Ezekiel applies this language to Babylon's victory over Egypt (572 BC) in Ezekiel 32:7-11. There is no question about when these things would happen.

We have literature that we must read figuratively unless the words demand otherwise. We must do this with all passages in the Bible that tell us the things we are reading are in symbols. "Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken (Matthew 24:29)."

The Jewish readers were certainly well versed in this symbolic language and imagery. Matthews aim is to set the echoes of memory and association ringing to his Jewish audience. When the ruling authorities of the nation of Israel passed away, it was said that the sun was darkened and the stars fell from the sky, etc.

What’s up with Hymenaeus and Philetus

From the beginning of Jesus’ ministry the unbelieving Jews sought to destroy the reality of Christ as Messiah. Despite the overwhelming evidence of His deity and fulfillment of Old Testament prophecy and even in light of the indisputable evidence of the resurrection, the Jewish leaders created an illusionary explanation as noted in Matthew 28:11-15. Over and over again the Ruling Jews try to get the believes in Christ to return under the old covenant of the law. Paul asked the Galatians who bewitched them. No one is justified by the law in the sight of God, it is evident: for, The just shall live by faith. (Galatians 3:11)

Among them are Hymenaeus and Philetus, who have swerved from the truth trying to destroy the work of Christ. But avoid worldly and empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, men who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some. (2 Timothy 2:16-18 NASB) A similar passage is to be found in (2 Thessalonians 2:1-2)

What is it about these verses that is so challenging. Please ask yourself the following question. If the resurrection is as you and I have always been taught, a literal resurrection were physical grave are opened, with Jesus bodily, visibly descend on a cloud with the audible sound of a trumpet.

How could the saints be convinced as they obviously were that resurrection had already happened? Paul said Hymenaeus and Philetus upset the faith of some. All the saints had to do was go down to the grave yard and see that the graves were not opened.

There is NO indication that Hymenaeus and Philetus were mistaken as to the NATURE of the resurrection. Their error was saying that the "DAY" had already come!

Why did the lie of these two Hymenaeus and Philetus overthrew the faith of some? The reason was their premature announcement that the resurrection already happened. Paul tell us that Jesus becamea servant to the circumcision for the truth of God, to confirm the promises made to the fathers, (Rome 15:8) What was one hope of Israel?

We need not guess about this for Paul tells us plainly what the true hope of Israel is. Paul plainly identified the hope of Israel: "And now I stand here on trial for hope in the promise made by God to our fathers, to which our twelve tribes hope to attain, as they earnestly worship night and day. And for this hope I am accused by the Jews, O king! Why is it thought incredible by any of you that God raises the dead?" (Acts 26:6f). Resurrection was promised to Israel (Isaiah 25:8; 26:19; Ezekiel 37:1-14; Hosea 13:14; Daniel 12), and it constituted "the hope of Israel" (Acts 26:6-9). This hope resided at the heart of the gospel preached to Israel (Acts 2:22-39; 4:1-2; 13:32-39; 23:6; 24:14-15).

Hymenaeus and Philetus were telling the Jewish brethren that the resurrection of the dead already happened under the Old Covenant of the law, thus trying to lead them from Christ back under Judaism.

Hymenaeus and Philetus were saying that God had consummated all his promise to Israel under the old covenant of the law system thus "tramping the blood of Christ and calling it a unholy thing."

What Hymenaeus and Philetus were doing was nullifying all the important prophecies about Christ by saying the resurrection already happen with out Christ. They were saying that God had fulfilled the hope of the Israel’s resurrection without Christ under the old covenant system. This lie overthrew the faith of some.

Therefore, Paul had to write to correct the problem. That he does in 2 Thessalonians 2:4-12 by telling of events which had to transpire before Jesus come. The brethren were concerned that their loved ones who died prior to Jesus’ return would miss out on the accompanying blessing. Paul reassures them no such thing would happen

The same can be said about the saints in 2 Timothy 2:16-18 who believed the Parousia of Christ already occurred. How could the saints be convinced as they obviously were by a letter as if it was written by Paul that the Parousia of Christ had already come? All they had to do when any suggested such an idea was to “Look around!

Lest say the saints did not believe the letter that the Parousia of Christ happen but were in danger of being thus deceived. The point is, Paul did not challenge the teaching concerning the nature of the Parousia.. He only challenged the chronology.) It would have been a sin if the resurrection or Parousia were literal, physical, events and Paul did not correct them as to the nature. Could it be we have misunderstood the time and nature of the Parousia? (Matthew 26:62-64)

There is not one single word about any mistaken views as to the nature of the Parousia of the Lord. The only way these saints could be convinced the Parousia had already occurred was to hold the Old Covenant concept of the Parousia which denies any time-ending, cosmos- shattering coming of Christ.
If their concept of the nature of the and Parousia was not correct, Paul would have corrected it. Since he dealt only with (the time issue,) 2 Timothy 3:1-7 their concept of the nature of it from the Old Testament must have been right. Speaking to the disciples Jesus said, “A little while longer and (the world will see Me no more) but you will see Me because I live, you will live also (John 14:19). It is not surprising that the world would see Christ literally no more.

The following is a comparison of how various translations render 2 Thessalonians 2:2.

1. KJV- is at hand
2. ASV - is just at hand
3. New KJV - had come
4. RSV - has come
5. NASB - had come
6. New English Bible - is already here
7. NIV - has already come
8. Amplified - has (already arrived and it here
9. Living New Testament - has already begun
10. McCord’s New Testament translation - has come
11. Williams - is already come
12. Beck -has already come
13. Today’s English Version - has come
14. Lamsa - at hand
15. Jerusalem - has already arrived
16. Berkeley - had arrived
17. Twentieth Century NT - is cone
18. Emphasized NT, Rotherham -hath set in

It is obvious that most translations say the Parousia had already come. You will note the KJV, the ASV. and the Lamsa are the only ones that differ. The Lamsa version is taken from the Aramaic and not the Greek. Thus, the KJV and the ASV are the only Greek translations to prefer an ‘imminent sense for the verse. The Lexical evidence for the definition of (enistemi) is almost as overwhelming as the Translations. For time I will just give two. Kittel’s Theololgical Dictionary. Vol 2, pg 543 - “In the perfect it means “to have entered” and there fore “to be present.”


Vine’s Dictionary of New Testament Words, Vol. 2 pg. 191 - “in 2 Thess. 2.2 the verb (enisteni, to be present...is wrongly translated “is at hand”; the RV correctly renders it, “is (now) present.... 2 Thess
2.2"

The Parousia and Deity of Christ.

The Old Testament gives us a very specific definition of the parousia, but what they saw is not believed by the religious world or teaches about the coming of the Lord. But honest students cannot ignore biblical language..

Without question, the nature of the parousia is at the heart and core of the controversy surrounding Covenant Eschatology. Did Jesus predict that He was to return physically, bodily, on literal clouds at the (end of time), or did he predict a "spiritual" coming at the (time of the end) of biblical Judaism?

The key to understanding any passage of Scripture has always been a good grasp of their language, culture, and historical setting in which Scripture was ORIGINALLY written.

In order to understand the manifestation or Parousia of the "Son of man" on the "clouds of heaven," one must understand the language of Israel's Old Testament prophets. After all it was Israel’s Jewish prophets who first taught the notion of the Parousia in the first place. It seems quite reasonable to respect their opinion more than anyone else’s opinion today.

The New Testament unvails or reveals many truths that are in the Old Testament. One such turth is how God uses the landuage of clouds.

In biblical language "clouds" are symbolic of God's wrath and judgment against the enemies of God's people. David said that the Lord delivered him from his enemies while descending on clouds. (please read Psalm. 18:3-15). Of course. clouds also speak of God's majesty and divine presence and power.

In the Old Testament Jehovah came many times. He came on the clouds, with fire, with angels, in judgment, and "heaven and earth" passed away. He came when he delivered Israel from Egypt (Exodus 3:8). He came in the fall of Babylon (Isaiah 13-14). He came in the fall of Edom (Isaiah 34). He came in the destruction of Egypt at the hands of the Assyrians (Isaiah 19-20). He came with fire and the shout when He defeated the Assyrians as they besieged Jerusalem (Isaiah 30, 37).

Each of these events was the coming of the Lord. They were "theophanies," manifestations of the majesty and glory of God in judgment. They manifested God's sovereignty and justice (Isaiah 26:9). The fulfillment of His predictions to "come" showed Him to be the true God (Isaiah 41:21f).

The Lord said that He would ride into Egypt on a cloud to punish them: Behold, the Lord is riding on a swift cloud, and is about to come to Egypt. The idol of Egypt will tremble at His presence, and the heart of the Egyptians will melt within them. (Isaiah. 19: 1). In this verse the Lord did NOT literally ride on a cloud. However Egypt did receive this judgment at the hands of the Assyrians (Isaiah. 19; 20:1-6) . When God used the means of a nation or people to carry out a judgment He was said to come on the clouds. (Isaiah 19:1-4) The dat of the Lord was tumultuous, frightening and awesome. But God did not visibly appear. (Psalms 18)

This apocalyptic language was well known to all in the Jewish and early Christian communities. This language was studied by all the congregation of Israel on the Sabbath in the synagogue. It was spoken in homes and by the rulers of Israel. This is the reason Jesus chose to use apocalyptic language as He described His SOON return to the people of His day.

Speaking to (the High Priest Caiaphas) Jesus promised that he would "see the Son of man... coming on the clouds of heaven." ( Matthew. 26:63-65). By this statement Jesus was claiming to be divine, Israel's Messiah, and the Son of God. This is how Israel's prophets said the Son of Man would come in the clouds of heaven.

Notice the language. "I was watching in the night visions, And behold, One like the Son of Man Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed. (Daniel. 7:13-14). This is highly messianic.

Caiaphas understood that only Deity rides the clouds (see Psalms 104:3) and he, as a ruler of Israel and fleshly seed of Abraham who rejected his Messiah, would SEE His return in judgment. That is the reason why he yelled out “Her has spoken blasphemy! (Matthew 26:65) Only Jehovah rides the clouds. (Zephaniah 1:14-15)

The New Testament references to Jesus’ coming with clouds, the majority of scholars agree that Jesus is pointing back to this passage, referring to Himself as the “Son of Man” in Daniel. Was the main point of Jesus in doing so to assert a “physical, bodily” coming, or was it more to identify Himself with that Son of Man who was to receive glory and a kingdom that would not end or pass away (see Daniel 7:14)? Preterist believe the latter

A fleshly literal concept of Jesus riding on the clouds was contrary to the nature of Caiaphas' understanding of the Old Testament prophets. Jesus’ claims identifying Himself with Yahweh of the Old Testament. It confirmed His claims to being the divine Messiah. In my opinion, this is actually the capstone of the preterist view, that the language of Jesus in describing His second coming was a bold, undeniable claim to deity. Does this put preterist outside of orthodoxy?

The inspired apostle John stated that the Jews sought the more to kill Jesus because He was making himself equal to God (John 5:18, 8:58). Only the God of Israel could ride the clouds of heaven in judgment.

Often times I hear the argument that Acts chapter 1 is speaking of a literal physical coming of Jesus Christ. I have heard this argument over and over. Actually, a host of futurists quote this verse to support their contention that Christ’s coming will be visible and bodily. I will not dispute that this passage teaches a future coming of Christ; but, then, I see this as happening from the standpoint of the apostles forty days after Christ’s resurrection. The destruction of the temple in A.D. 70 was still in their future. Is there another biblical alternative for these three verses?

Let me also say that preterists will not argue that the coming of Christ was literal. In every episode in the Old Testament where God “came” in judgment, it was a literal appearing to pour out His wrath. When God came upon Jerusalem in 586 B.C., it was a literal destruction of that city. So we believe about Christ’s coming in judgement upon Jerusalem in A.D. 70 – it was a literal coming literally destroying the literal temple and the literal city.

Here is the passage in its context: Never is valid understanding exegesis and hermeneutical science all of this more critical than when dealing with the text this treatise is concerned with, namely, Luke's record of the words concerning the return of Jesus in (Acts 1:9-11)

“And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. They also said, ‘Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.’”

I would like to offer a some commentary on this passage in order to assert that this verse cannot be used to verify a bodily, visible coming of Christ.

First, I would like to look at the passage in its context. Note that there is not one word in this passage describing the body of Christ, physical or otherwise. That this passage teaches Christ’s second coming as “bodily” is drawn only from inference and reading into the text.

However, if we wish to find a clue as to what the men in white meant by “(in just the same way),” shouldn’t we look at the context of the passage? After all, isn’t it just good hermeneutics to gain your interpretation of a passage by looking at the context?

This passage plainly tells us — without having to read anything into the text — two specific things about Jesus’ ascension. The first is that “(a cloud received Him)” and the second is that it was “(out of their sight).

Second, let me just briefly note that the context of Acts 1:9-11 has Jesus being taken up “out of their sight” (literally in the Greek, “away from their eyes”). What more can I say on this? If you apply a literal interpretation of the Scriptures (as many insist upon), then it means, according to the men in white, that Jesus will return invisibly “out of their sight.”

Perhaps they could explain why these two plainly and contextually stated things — “a cloud received Him” and “out of their sight” — could not be the grammatical antecedents explaining the phrase “in just the same way as you have watched Him go into heaven.”

Now I would like to make some broader observations about this text and compare it to other passages on the coming of Christ It is clear that the New Testament teaches that Jesus’ coming was to involve clouds (Matthew 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27). Wanting to interpret Scriptures by the Scriptures (as you rightly insist “that Scripture MUST interpret Scripture”), let us look at some Old Testament passages that would help us to understand the New.

Exodus 16:10 – It came about as Aaron spoke to the whole congregation of the sons of Israel, that they looked toward the wilderness, and behold, the glory of the LORD appeared in the cloud.

Exodus 19:9 – The LORD said to Moses, "Behold, I will come to you in a thick cloud, so that the people may hear when I speak with you and may also believe in you forever." Then Moses told the words of the people to the LORD.

Exodus 34:5 – The LORD descended in the cloud and stood there with him as he called upon the name of the LORD.

Leviticus 16:2 – The LORD said to Moses: "Tell your brother Aaron that he shall not enter at any time into the holy place inside the veil, before the mercy seat which is on the ark, or he will die; for I will appear in the cloud over the mercy seat.”

Numbers 11:25 – Then the LORD came down in the cloud and spoke to him....
Note that in several of these passages, Yahweh is said to have “come,” He “descended,” “came down,” and “appeared.” This is language similar to that which Jesus used in reference to His own second coming. Question: was the “body” of Yahweh seen at these times or was it just that the cloud signified the presence of Yahweh? Were these manifestations of Yahweh “bodily and physical?” The answer is obvious.

Psalm 18:9-12 – He bowed the heavens also, and came down with thick darkness under His feet. He rode upon a cherub and flew; and He sped upon the wings of the wind. He made darkness His hiding place, His canopy around Him, darkness of waters, thick clouds of the skies. From the brightness before Him passed His thick clouds, hailstones and coals of fire.

Psalm 97:2-3 – Clouds and thick darkness surround Him; righteousness and justice are the foundation of His throne. Fire goes before Him and burns up His adversaries round about.

Psalm 104:3 – He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind...

Isaiah 19:1 – The oracle concerning Egypt. Behold, the LORD is riding on a swift cloud and is about to come to Egypt; the idols of Egypt will tremble at His presence, and the heart of the Egyptians will melt within them.

Daniel 7:13 – I kept looking in the night visions, and behold, with the clouds of heaven one like a Son of Man was coming, and He came up to the Ancient of Days and was presented before Him.

Joel 2:1-2 – Blow a trumpet in Zion, and sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD is coming; surely it is near, a day of darkness and gloom, a day of clouds and thick darkness. As the dawn is spread over the mountains, so there is a great and mighty people; there has never been anything like it, nor will there be again after it to the years of many generations.

Nahum 1:3 – The LORD is slow to anger and great in power, and the LORD will by no means leave the guilty unpunished. In whirlwind and storm is His way, and clouds are the dust beneath His feet.

Zephaniah 1:14-15 – Near is the great day of the LORD, near and coming very quickly; listen, the day of the LORD! In it the warrior cries out bitterly. A day of wrath is that day, a day of trouble and distress, a day of destruction and desolation, a day of darkness and gloom, a day of clouds and thick darkness...

Note also that many of the references to Yahweh coming in or with the clouds has to do with His bringing judgment upon His enemies and those who rebelled against His covenant. Again, there was no physical, bodily coming of Yahweh at these times.

The contention of the preterist is that Jesus taught that He was going to come “in the glory of His Father” (Matthew 16:27), meaning that His coming was to be in the exact same manner as His Father's was in the Old Testament. This is language that the people of His generation would understand. It is the language that the high priest understood when he charged Jesus with blasphemy (Matthew 26:64-65). They understood that Jesus was identifying Himself with Yahweh Himself and claiming all the glory of deity!

No man knows the day or hour

One of the statements of Jesus that is most misunderstood is—“But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father..Mark 13:32 (NKJV)

While it is true that no men would know the day and the hour of Christ’s parousia . It is equally as true that Jesus never said that his people would NOT know “the month and year or events” after his parousia. While no man know the day and hour of Jesus’ parousia. Jesus clearly gave the first century Church a (time frame) that would point to his parousia. Time frames are like a fence sounding events leading up to his parousia. No man would know the day or hour however they would know the timeline and events leading up to his promised parousia..

The statement was never meant to say that the first century Church could never know the timing of the Messiah's parousia in advance. That would conflict with many other scriptures if it were the intent.

For example a good book of the Bible that both Jews and Christians accept as highly messianic is the book of Isaiah. It should become apparent very quickly that Isaiah did not know of any “second coming” that would take place a thousand years in the future, For the day of vengeance is in My heart. And the year of My redeemed has come. (Isaiah 63:4) The language used closely connects the coming of the Lord with both vengeance (judgment) and salvation. There is no distinguish in time made by the old testament prophets between "a coming in redemption and vengeance.” This is how John the Baptist understood the timeline when he said to the Pharisees."Who warned you to flee from the (wrath about to come)?" (Matthew. 3:7 NKJV)

Jesus is speaking to his disciples lays out a “time frame for them”. And this gospel of the kingdom will be (preached in all the world) as a witness to all the nations, and (then the end will come). (Matthew. 24:14 NKJV) The year 1st 33 A.D.

Paul, his missionary journeys completed, writes from his imprisonment in Rome to the saints in Colosse.... (gospel which you heard, which was preached to every creature under heaven), of which I, Paul, became a minister." (Colossians. 1:23; NKJV) The year is 64 A,D. What happened a few short years after Paul said these words” The end came! The year is 70 A.D

Jesus near the end of His ministry set the condition for the end of the age in a timeline. Paul, thirty one years later, proclaimed the condition within the timeline was fulfilled. This is not Paul’s opinion, this is inspired writ, i.e, God’s opinion.

While the Lord was to come as thief in the night. (Revelation 16:15) The saints were not in darkness, but of the light so that Day did not overtake them as a thief. (1 Thessalonians. 5:4) This was so clear, so simple, and easily understood. That all the saints understood the time frame within the parousia of Christ.

1. John the Baptist speaking to the Pharisees . "Who warned you to flee from the (wrath about to come)?" (Matthew. 3:7 NKJV)


2. John the Baptist speaking to the Pharisees. "And (even now) the ax is laid to the root of the trees." (Matthew. 3:10 NKJV)

3 Jesus speaking to his disciples “You shall (not finish going through the cities of Israel, until the Son of Man comes.)" (Matthew. 10:23)

4. Jesus speaking to his disciples. "The Son of Man (is about to come) in the glory of His Father with His angels; and will then recompense every man according to his deeds." (Matthew. 16:27 YLT)

5. Jesus speaking to his disciples. I tell you the truth, (some who are standing here will not taste death before they see the Son of Man coming in his kingdom.)" (Matthew. 16:28; cf. Mark. 9:1; Luke. 9:27 NIV)

6. Jesus speaking to the Pharisees. “Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?” They said to Him, “(He will destroy those wicked men miserably), and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.” Jesus said to them, “Have you never read in the Scriptures: ‘ The stone which the builders rejected Has become the chief cornerstone. This was the LORD’s doing, And it is marvelous in our eyes’? “Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.”
Now when (the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.)” (Matthew 21:40-45 NKJV)

7. Jesus speaking to his disciples. “I tell you the truth, (this generation will certainly not pass away until all these things have happened.)” (Matt. 24:34 NIV)

8. Jesus speaking to the Pharisees. "(How terrible for you)! You build tombs for the prophets. It was your people of long ago who killed them. So you give witness that you agree with what your people did long ago. They killed the prophets, and now you build the prophets' tombs. "So God in his wisdom said, 'I will send prophets and apostles to them. They will kill some. And they will try to hurt others.' So the people of today will be punished. They will pay for all the prophets' blood spilled since the world began. I mean from the blood of Abel to the blood of Zechariah, who was killed between the altar and the temple. (Yes, I tell you, the people of today will be punished for all these things.)” (Luke 11:47-51 NIRV Matthew 23:34-36)

9. Jesus speaking to the Caiaphas, the chief priest. Jesus replied, “You have said it. (And in the future you will see the Son of Man seated in the place of power at God’s right hand and coming on the clouds of heaven.)” (Matthew. 26:64; NIV Mark. 14:62; Luke. 22:69)

10. John the Baptist speaking to the Pharisees. “The (axe is already) at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire." (Luke. 3:9 NIV)


11. John the Baptist speaking to the Pharisees "(His winnowing fan is in His hand), and He will thoroughly clean out His threshing floor, and gather the wheat into His barn; (but the chaff He will burn with unquenchable fire).” (Luke. 3:17 NKJV)

12. Jesus speaking to his disciples. “But when (you see Jerusalem surrounded by armies, then recognize that her desolation is near). Then those who are in Judea must flee to the mountains, and those who are in the midst of the city must leave, and those who are in the country must not enter the city;.” because (these are days of vengeance, so that all things which are written will be fulfilled).” (Luke. 21:22 NASB)

13. Jesus speaking to the women of Jerusalem. “But Jesus turning to them said, "Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. For behold, the (days are coming when they will say), 'Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.' Then they will begin TO SAY TO THE MOUNTAINS, 'FALL ON US,' AND TO THE HILLS, 'COVER US.' ” (Luke. 23:28-30 NASB; Compare Hosea 10:8; Revelation. 6:14-17)

14. Jesus speaking to Peter about the disciple John. "If I want (him to remain until I come), what is that to you?" You follow Me (John. 21:22 NASB)

15. Paul speaking to Felix. “Now as he reasoned about righteousness, self-control, and the (judgment to come), Felix was afraid and answered, “Go away for now; when I have a convenient time I will call for you.” (Acts 24:25 NKJV)

16. Paul speaking to the saints in Rome. “For I reckon that the sufferings of the present time are not worthy to be compared with the glory (about to be revealed in us)” (Romans. 8:18 YLT)

17. Paul speaking to the saints in Rome. “ And do this, (knowing the time), that now it is high time to awake out of sleep; for now (our salvation is nearer) than when we first believed. The night is far spent, (the day is at hand). Therefore let us cast off the works of darkness, and let us put on the armor of light.” (Romans. 13:11-12 NKJV)

18. Paul speaking to the saints in Rome. “And the God of peace shall bruise (Satan under your feet shortly). The grace of our Lord Jesus Christ be with you..” (Romans. 16:20 ASV)

19. Paul speaking to the church at Corinth. “But this I say, brethren, the (time is shortened), that henceforth both those that have wives may be as though they had none.” (1 Corinthians. 7:29 ASV)

20. Paul speaking to the church at Corinth. ”Those who use the things of the world should not become all wrapped up in them. (The world as it now exists is passing away.)” (1 Corinthians. 7:31 NIRV)

21. Paul speaking to the church at Corinth. “Now these things …were written for our instruction, upon whom (the ends of the ages have come.)” (I Corinthians. 10:11 NASB)


22. Paul speaking to the church at Corinth. "If anyone does not love the Lord Jesus Christ, let him be accursed. (O Lord, come!)” (I Corinthians. 16:22 NKJV)

23. Paul speaking to the church at Corinth. “Therefore you do not lack any spiritual gift as (you eagerly wait for our Lord Jesus Christ to be revealed.)” (1 Corinthians 1:7 NIV)

24. Paul speaking to the saints in Philippi. Let your gentleness be known of all men. (The Lord is at hand.)” (Phil. 4:5 NASB)

25. Paul speaking to the church of Thessalonians. “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame (at the coming of our Lord Jesus Christ.)” (I Thessalonians. 5:23 NASB)

26. Paul speaking to the church of Thessalonians. “For after all it is only just for (God to repay with affliction those who afflict you,) and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire” (2 Thessalonians. 1:6-7 NAST)

27. Paul speaking to the church of Thessalonians. “the mystery of (lawlessness is already at work.)” (2 Thessalonians 2:7 NKJV)

28. Paul speaking to the church of Thessalonians. “He how (now restrains) will do so until He is taken out of the way.” (2 Thessalonians 2:7 NKJV)

29. Paul speaking to Timothy. “to keep this command without spot or blame (until the appearing of our Lord Jesus Christ.)” (I Timothy. 6:14 NIV)

30. Paul speaking to Timothy. “I do fully testify, then, before God, and the Lord Jesus Christ, (who is about to judge living and dead at his manifestation and his reign)” (2 Timothy. 4:1 YLT)

31. The Epistle to the Hebrews. “When He said, "A new covenant," He has made the first obsolete But whatever is becoming obsolete and growing old (is ready to disappear.)” (Hebrews. 8:13 NAST)

32. The Epistle to the Hebrews. “not forsaking the assembling of ourselves together, as the manner of some, but exhorting one another, and so much the as (you see the Day approaching.)” (Hebrews. 10:25 NKJV)

33. The Epistle to the Hebrews. “For in just a very little while, (He who is coming will come and will not delay.)” (Hebrews. 10:37 NIV)

34. Paul to Titus a true son and common in faith. “(looking for the blessed hope and glorious appearing) of our great God and Savior Jesus Christ.” (Titus 2:13 NKJV)

35. James speaking to the twelve tribes of Israel. ”Be patient, then, (brothers, until the Lord's coming). See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains.” (James. 5:7 NIV)

36. James speaking to the twelve tribes of Israel. “You too be patient; strengthen your hearts, for (the coming of the Lord is near.)” (James. 5:8 NASB)

37. Peter to pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia. “who shall give an account to (Him who is ready to judge living and dead,.)” (I Peter 4:5 NLT)

38. Peter to pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia. . “(But end of all things is at hand); therefore, be serious (and watchful) in you prayer.” (I Peter 4:7 NKJV)

39. Peter to pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia. "For (it is time for judgment to begin with the household of God;) and if it begins with us first, what will be the outcome for those who do not obey the gospel of God?” (I Peter 4:17 NASB)

40. Peter to pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia. “Elders who are among you, I exhort, who am a fellow-elder, and a witness of the sufferings of the Christ, and of the (glory about to be revealed) a partaker.” (I Peter 5:1 YLT)

41. John’s Epistle to the first century church. “The (darkness is passing away), and the true light (is already shining).” (I John. 2:8 NKJV)

42. John’s Epistle. “The (world is passing away), and also its lusts; but the one who does the will of God lives forever.” (I John. 2:17 NAST )

43. John’s Epistle. “Children, (it is the last hour); and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour.” (I John. 2:18 NACT) Compare Matthew. 24:23-34)

44. John’s Epistle. “and every spirit that (A)does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and (now it is already in the world.)” (I John. 4:3 NASB )

45. John’s Epistle. “(many antichrists have come), by which (we know that it is the last hour. (They went out from us,) but (they were not of us) for if they had (been of us) they would have (continued with us;) but they went out that they might be made manifest, (that none of them were of us.)” 1 John 2:18-19 NKJV)

46. The Revelation of Jesus Christ, which God gave Him to show His servants (things which must shortly) take place.” (Revelation. 1:1 NKJV)

47. “(The time is near.)” (Revelation. 1:3 NKJV)

48. “Nevertheless what you have, (hold fast until I come.)” (Revelation. 2:25 NASV)

49.”Because thou didst keep the word of my endurance, I also will keep thee from the (hour of the trial that is about to come upon all the world), to try those dwelling upon the earth (Revelation. 3:10 YLT)

50. “(I am coming quickly); hold fast what you have, so that no one will take your crown.)” (Revelation. 3:11 NASB)

51. “and she brought forth a male child, (who is about to rule all the nations) with a rod of iron, and caught away was her child unto God and His throne,” (Revelation. 12:5 YLT)

52. “And he said to me, "These words are faithful and true"; and the Lord, the God of the spirits of the prophets, sent His angel to show to His bond-servants the (things which must soon take place.)” (Revelation. 22:6 NASB)

53. "(Lo, I come quickly); happy he who is keeping the words of the prophecy of this scroll.)" (Revelation. 22:7 YLT)

54. "And he said to me, “)Do not seal the words of the prophecy of this book, for the time is at hand.)” (Revelation. 22:10 NKJV ) Compare Daniel. 8:26

55. "(Behold, I am coming quickly), and My reward is with Me, to render to every man according to what he has done.).” (Revelation. 22:12 NASB)

56. "(He that testifies these things says, (Yea, I come quickly). Amen; come, Lord Jesus.)." (Revelation. 22:20 D.T.)

My purpose in displaying these passages (with some cross references) is to lay out in a concise, easy-to-read format the overwhelming testimony that our Lord’s saints in the first century believed (the time frame was accomplished) and the promised parousia (was at hand). If they were wrong about the soon parousia of our Lord what else were they wrong about. Once one starts down that slippery slope anyone can say that Jesus was not Israel Messiah because he did not keep (THE WHEN) part of his promise as may un-believes use that today.

http://jesuswasafalseprophet.blogspot.com

These words are faithful and true. These testimony are NOT just the opinions, of the writers this is inspired writ, i.e, God’s opinion. And God said through these many inspired writers that the parousia of Christ was at hand in the first century. We can no longer just dismiss the spirit of imminence that saturates the New Testament.

In the Old Testament God gave Moses and the people of Israel a clear way to test a prophet to see if he was a false prophet or not. Deuteronomy 18:21-22 And if you say in your heart, How shall (we know the word which the Lord has not spoken)? (when a prophet speaks in the name of the Lord), if (the thing does not happen or come to pass, that is the thing which the Lord has not spoken) it presumptuously; you shall not be afraid of him. (Deuteronomy 18:21-22) According to God’s own words every aspect of the words that were spoken by God’s people (must be fulfilled) within (the time frame that it was spoken) or they were not speaking for God.

Many un-believe know about this verse and they use it to try to prove that Christ Jesus was NOT the promise Messiah. http://shemaantimissionary.tripod.com/id8.html.

The fact is that what God said was near to the Apostles, He said was not near to the earlier prophets. Perhaps the clearest illustration of this truth is found in a comparison of Daniel. 8:26 and Revelation. 22:10: The 6th century BC: God told Daniel. "Seal up the vision; for it shall be for many days." (Daniel. 8:26) In the 1st century AD: God told John. "Do not seal up the words of the prophecy of this book, for the time is near." (Rev. 22:10) We just can no longer dismiss the spirit of imminence.

The people that time and the Church has forgotten.

Before God disciplined His people He ALWAYS raised up prophets to warn the people to repent. In Matthew 23:32-37, Jesus makes it clear that it was the Jews of that generation who were THE REAL THREAT to the Christians. It was they (not the Romans) who had all the blood of the righteous imputed against them! It was the corrupt Jewish leadership who persecuted them “from city to city.” It was the corrupt Jewish leaders that got Rome to believe Christianity was an illegal religion in the Roman empire.

No other persecution (including all the Roman ones) ever threatened the followers of Christ like the Jewish leadership. Terullian even said that the Roman persecution helped the church grow (“seed of the Kingdom”, Apologies). No one know better how to “destroy” the Christians then the Jews. The Jewish temple-system and sacrificial system was being challenged by the new spiritual system, and the Jewish religious leader were OUTRAGED!

As long as the Jewish leaders of that generation had any power behind them they would be a threat to the Christians. Paul’s letters and the book of Acts show that constant struggle going on. (Galatians 1:13) These same Jews foolishly shouted ‘Crucify him! Crucify Let his blood be on us and our children (Matthews 27:25). They had no idea of what they were saying when they shouted.

The Jews had committed two grave errors; (1) they had forsaken God and (2) they had killed the prophets and saints. Now Judgment and Great Tribulation was about to be pronounced on Israel and it would not make a pretty picture.

Do to a miscalculation they thought they were going to destroy Christianity and that the real Messiah, obviously not this fake Jesus, would help them overthrow Rome and they would then, physically rule the world. Only due to the Jewish rebellion did Rome turn against the Jews. God would now step in to alter the course of events. God would use the same power in judgment upon the unbelieving Jews that they used against Him and his Church

God was coming in judgment with the use of the Roman armies, upon the Jews. The Romans would have overwhelming military might. Joel had said, “A nation has invaded my land, powerful and without number” (Joel 1:6) The result would be devastating. The cry of the martyrs that had been killed by the Jews, would now be answered as the Romans turned upon Jerusalem and destroy her according to God’s will. (Revelation:6:10)

The must tragic time in the history of the nation of Israel was in 67-70 A.D., during the siege and destruction of Jerusalem by the Roman armies. This approximate 3 ½ years of Great Tribulation upon the unbelieving Jewish people in Jerusalem 67-70 A.D. would be the some period of time with some months separating the two periods. Jesus said it would be a time of (great tribulation) such as never had been before, nor ever would be again. (Matthews 24:21)

The great tribulation was not a new idea of Jesus. This was a event that God warned Israel about over and over again in the Old Testament scriptures. Starting from Jesus' words in the Olivett Discourse (Mt. 24, Lk. 21, Mk.13) we can see that the events spoken of refer to the same events in Daniel. Daniel was specifically told that "the end" would come when the "power of the holy people [the Jews]" was shattered. (Daniel 12:7)

The power of the Jews was shattered in 70 A.D at the destruction of the temple and the city of Jerusalem . . . and it was this very destruction that Jesus was speaking of in the Olivett Discourse (Mt.23:38-24:2).

The numerous prophecies spoken by Moses, Lamentations, Ezekiel, Daniel, Jeremiah, Zechariah, and even Christ found their fulfillment in the great tabulation In Luke 21:22-23 Jesus said concerning that awful time of tribulation, “But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. “For these are the days of vengeance, that all things which are written may be fulfilled.

It is important to remember that (all the things written) was their Old Testament scriptures. The New Testament had not yet been written.. This would be the time when God’s wrath was finally poured out on Israel to the uttermost as stated by Paul in (1 Thessalonians 2:13-16). Jesus predicted, For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation." (Lule 19:43-44) That day would be just around the corner.

In February 67 A.D. the Emperor Nero put Vespasian in charge of the plans to destroy Israel who had revolted against the Roman Empire. (Please keep in mind this is a time that the Jews made a miscalculation and thought they were going to destroy Christianity and the real Messiah, would help them overthrow the Rome yoke and they would then, physically rule the world).

His invasion of Palestine started in A.D. 67. General Josephus and his troops were the first Jews to start the war. Vespasian and his troops were soon victorious over Josephus and his troops . Josephus, with his last 24 men, hid in a cave and carried out a suicide pact. All but two of the men, Josephus and a companion participated and these two soon surrendered to the Romans. Josephus managed to get the Romans to spare his life and he became a historian for the Romans of the war with Jerusalem. Although he is not an inspired writer, his history can be trusted as being fairly accurate. The reason his information is so valuable is because he was an eyewitness to the great tribulation.

Vespasian’s son Titus helped. Vespasian, in the spring of A.D. 67, advanced against a Jewish rebels. They had 60.000 soldiers. Gadara was the first target. They took it. He came into it and slew all the youth, the Romans having no mercy on any age whatsoever; and this was done our of the hatred they bore the nation” (Josephus, p 236).

Jotapata was next, the Japaha were 15, 000 Jews were destroyed and 2,130 made captives. It took longer to take Jotapata. Then Mt Gerizzim (the Samaritans had assembled their). 11, 600 were slain. Taricheae was next. 6,500 were slain, while 5,000 killed themselves by throwing themselves over precipices. Then there was the small city of Gischala. There they slew 6.000 women and children when many of the men fled and went to Jerusalem. Titus pitched camp at Scopus neat Jerusalem. The siege began April 14,70 ‘A.D.

The Romans tortured those who ventured out of the city to escape the tortures of the Jewish zealots inside”...they were first whipped, and then tormented with all sorts of tortures before they died, and were then crucified before the wall of the city. Every day five hundred Jews were caught some days more.... So the soldiers out of the wrath and hatred they bore the Jews, nailed those that caught; one after one way, and another after another, to the crosses, by way of Jest; when their multitude was so great, that room was wanting for the crosses, and crosses wanting for the bodies” (Josephus p.410)

When others deserted the city they swallowed gold pieces for their later use, but “the Arabians, with the Syrians, cut up those that came as supplicants, and searched their bellies. Nor does it seem to me that any misery befell the Jews that was more terrible that this, since in one night’s time about two thousand of these deserters were thus dissected.’ (Josephus, p. 417)

As time went on, the miseries of the Jews grew worse, and finally the Romans made an assault on the tower of Antonia (Josephus, p.420) This assault was made on July 17, 70 A.D.. The Romans once again urged the zealots to surrender so that their religious laws and sacrifices could continue, and ones again were ignored. At Caesarea, in honor of his brother Domitian’s birthday Titus punished many of the captive Jews making a total of those who died fighting the beast and who were burned to be over 2,500. The same thing was done at Berytus, in honor of his father’s birthday (Josephus, p 477)

Whole houses were filled with unburied families of the dead. Mothers slew and devoured their own children. Hunger, rage, despair, and madness seized the City. As predicted, in (Lamentations 2:11-12; 4:9-12; Ezekiel 5:5-17 along with Jesus (Luke 23:28) Please read these verses.

One women who had lost everything but her baby to blood-thirsty Jews, then killed her baby son, “and then roasted him, and ate the one half of him, and kept the other half concealed.” When the seditious men smelled “the scent of this food," they threatened her, that they would cut her throat immediately if she did not show them what food she had gotten ready. She replied, that she had saved a very fine portion of it for them and uncovered what was left of her son. She said this is my own son and he was killed by my own doing. Come eat of this food; I have eaten of it myself. The men left, trembling and frightened and all the city came under distress when they heard about it. (Please see Lamantation 4:9-10 )

The famine inside the city was such that children pulled the very morsels that their fathers were eating out of their very mouths. And even more madness the mothers did the same to their infants that they might preserve their own lives.

Fighting broke out inside the city between the warring factions of Jews. The innocent were killed. Nothing was done for the wounded. And Dead bodies lay unburied. The madness in side the city of Jerusalem was so great that set on fire the houses that were full of corn, and all other provisions.
They polluted their own drinking water. Truly this time for Jerusalem was a “great tribulation.”

The sword of Roman soldiers would be outside the city and pestilence and famine within the city. (Ezekiel 7:14-15) This was the direct occasion of that terrible famine, which consumed incredible number of the Jews in Jerusalem during its siege. They had to concern themselves with their own survival and had no time for the persecution of Christians.

Luke's account records Jesus Christ saying: “And there will be great earthquakes in various places, and famines and pestilences diseases; and there will be fearful sights and great signs from heaven” (Luke 21:11)

In 61 a great earthquake struck Phrygia, in Asia Minor, wreaking vast destruction. In 62 or 63 an earthquake near Mount Vesuvius in Italy destroyed half the city of Pompeii. (It was completely buried 17 years later, in 79.)

From 66 to 70, according to Josephus, terrifying apparitions appeared in the sky around Jerusalem:
“Thus there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. Thus also, before the Jews' rebellion, and before those commotions which preceded the war, when the people were come in great crowds to the feast of unleavened bread, on the eighth day of the month Xanthicus, (Nisan,) and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day-time; which light lasted for half an hour. .
“Besides these, a few days after that feast, on the one-and-twentieth day of the month Artemisius, (Jyar,) a certain prodigious and incredible phenomenon appeared; I suppose the account of it would seem to be a fable, were it not related by those that saw it, and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sun-setting, chariots and troops of soldiers in their armour were seen running about among the clouds, and surrounding of cities.

“Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner (court of the) temple, as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, and after that they heard a sound as of a great multitude, saying, ‘Let us remove hence' ” (Wars, VI, v, 3). Indeed, great distress and tribulation did come upon the Israel.

The daily sacrifice ceased July 17tn, because the hands were all needed for defense. The last and bloodiest sacrifice at the alter of burnt offering was the slaughter of thousands of Jews who had crowded around it” (Philip Schff, vol. 1 p. 397) Daniel was specifically told that "the end" of city and sanctuary would bring an end to sacrifices and offering. (Daniel 9:27)

After the war was over. Of those above seventeen years of age multitudes were doom to work in chains in the Egyptian mines. Others were sent as presents to various towns to be slain by wild beasts or gladiators, or by each other’s swords in the provincial amphitheaters.

The young of both sexes were sold as slaves. Even during the days on which these arrangements were being made, 11.000 perished for want of food. Josephus reckon the number of captive taken during the war at 97,000 and the number of those who perished during the siege at 1,100.000. The number who perished in the whole war are reckoned at the total of 1,337,490 and the number of prisoners at 101,700; but even these estimates do not include all the items of many skirmishes and battles, nor do they take into account the multitudes who, throughout the whole country, perished of misery, famine and disease.

In may well be said that the nation seemed to have given itself ‘a rendezvous of exterminations.’ Two thousand putrefying bodies were found even in the subterranean vaults of the city, (F.W. Farrar. pp 487-489).

Zechariah also spoke of these day. Behold, the day of the Lord is coming, And your spoil will be divided in your midst. For I will gather all the nations to battle against Jerusalem; The city shall be taken. The houses rifled. And the women ravished. Half of the city shall go into captivity (Zechariah 14:1-2) Please notice that this is the (day of the Lord) when He gather the nations to battle against Jerusalem. Never before, nor since, has the world seen such a great tribulation and mass suffering they endured. The Jews of that generation must have been extremely wicked for God to destroy them in this way.

The destruction of Jerusalem in 70 A.D put a stop to threat by the Jews. Only because God was able to bring to pass this Great Tribulation are we able to know he is God. He did not fail the martyrs who gave their lives in his behalf.