What would you think if you observed events which were at odds with how your understanding of the bible says history should unfold? What if the nation Israel was destroyed and its lands occupied by others? What if throughout the world (including the United States) Christians were unable to work making it difficult to buy or sell unless they recanted their faith in Jesus Christ? What if Islam became the world’s single religion and if you did not convert you were beheaded. What if all these things were happening and still Jesus did not return? Would you question your beliefs? Would your faith be shaken?
When I became a Christian a lot of the contemporary books on prophecy were expecting the European Common Market members to increase to ten nations. The rapture and the appearance of the Antichrist were also anticipated soon. Israel had become a nation again in 1948 and it was commonly taught that the generation (usually considered 40 years long) which saw Israel become a nation would not pass away before these things took place. Forty years passed and the European Community increased well beyond 10 nations; the Antichrist did not appear and there was no rapture. After that some said this “generation” should have started in 1967 when the old city of Jerusalem came under the control of Israel. When forty years from that point past by uneventfully many said, that a “generation” could be as long as a hundred years. As these dates come and go, it encourages scoffers to fulfill another prediction, saying “Where is his promised coming?”
What if many (some actually are!) in the church were saying, “Jesus is already here! Jesus has already set up his kingdom!” What was Paul’s response to those in the early church that were saying Jesus had already come? Paul reminded the church in Thessalonica that the coming of Jesus and our gathering to him would not happen until certain things took place (see 2 Thessalonians 2:1-5). In those days information was passed by word of mouth and access to written documents was limited, rumors or misunderstandings were often widespread. Therefore Paul encouraged them to not vary from the traditions he had taught them either personally or through his letters (see 2 Thessalonians 2:15). Today there are plenty of knowledgeable, bible believing, God fearing men and women, but they aren’t all saying the same thing. Wouldn’t it be great if we had an authority figure like Paul to turn to and ask questions about the things we misunderstand? Without such an option, the best we can do is to make sure our beliefs are based on the information Jesus and the earliest leaders of the church have left for us through the writings of the New Testament.
Why is it important that we have a good understanding of prophecy? First and foremost, I believe it is necessary to strengthen our faith. Being aware of past fulfillment of prophecy builds our trust in a God who not only knows, but holds the future. An excellent example of this, is the predicted destruction of the ancient city of Tyre in Ezekiel 26. Because Ezekiel lived in the days of Nebuchadnezzar, some skeptics have concluded that Ezekiel wrote these things after they took place. Yet, some far reaching predictions in the same chapter were also literally fulfilled, that look to a time well beyond the time of Nebuchadnezzar. How could anyone know that after Tyre was destroyed by Nebuchadnezzar that the inhabitants would relocate onto a nearby island and build a new city of Tyre and almost 250 years later Alexander the Great would attack and destroy this new city by building a causeway using the materials from the remains of the old city. This exactly fulfilled verses 12-14 which mention the of laying of stones, timber and soil [from the old city] into the midst of the water and the [old city site] scraped barren like the top of a rock. Ezekiel predicted the location of the old city would become a place where fishermen spread their nets. Not only did the destruction of Tyre take place as predicted but fishermen still spread their fishing nets on that location as they have now done for hundreds of years. Simply AMAZING!
Embracing erroneous views can shake ones faith when faced with a reality that doesn’t match. Groups that have predicted a date or time slot for the coming of Jesus based on a faulty interpretation of prophecy have had to deal with the disappointment and embarrassment when the dates come and go. Some continue to believe in the importance of a certain date but reinterpret or reinvent the significance of its meaning, while others admit error and still others have their faith shaken or lose it altogether.
A confusing practice in interpreting many prophecies is the practice of saying there is not only a past historical fulfillment, but there is a future fulfillment yet to come. It is true that historical circumstances and events often repeat themselves in some way. A good example of this is the destruction of Jerusalem and the carrying off and dispersing of many of its inhabitants by the Babylonians and then by the Romans. Both were predicted specifically so that one should not be confused with the other. Yet, in some prophecies, similar descriptions are used or the historical parallels are so much alike, it is difficult to determine whether Jerusalem’s destruction by the Babylonians, by the Romans or by both are being referred to. In the gospels of Matthew, Mark and Luke there are similar accounts where Jesus spoke of these events which were yet to come.
There is general agreement that some of what Jesus spoke of was fulfilled when Jerusalem was destroyed by the Romans in AD 70. It was not until I read the account of the Jewish war with the Romans and the destruction of Jerusalem by the Jewish historian, Flavius Josephus that I realized just how much of Jesus’ teaching about future events was literally fulfilled. Josephus spoke of false prophets, false messiahs and of terrible tribulation such as never was experienced by a nation. Are Jesus’s teaching about future events such as these an example of prophecy with both a past and future fulfillment? It’s easy to become confused. There are many reasons for saying a prophecy has a double fulfillment. I would say the most common reason is when something in the first fulfillment doesn’t quite fit the events described in the prophecy or when the same description is used elsewhere in reference to a future event or person. For example, Antiochus IV Epiphanes who ruled the Seleucid Empire to the north of Israel appears to be described in Daniel chapters eight and eleven. Antiochus was a key figure in Jewish history and was responsible for desecrating the Jewish temple and slaying thousands of Jews. He fits the description of a vile king who would destroy the mighty and the holy people and try to change their laws. This evil ruler is also described as rising up against the “Prince of princes” and that he would be broken, but not by human hand (Daniel 8:25). With this last description this evil ruler is usually identified with the end time ruler who will stand up against Jesus Christ. Yet, Antiochus ruled more that two hundred years before Christ’s crucifixion, so how could he be the one? In Daniel chapter eleven this evil ruler (again often identified as Antiochus) is connected with the “abomination of desolation.” Jesus referred to the “abomination of desolation” as a future event more than two hundred years later, so how could Antiochus be connected with it? It’s so easy to get confused. As a result these verses are usually considered a double prophecy which has a partial past historical fulfillment and a complete fulfillment in the future.
It’s also important to realize ancient historical records are often incomplete or inaccurate and only further archaeological discoveries may reveal the accuracy of a prophecy. On numerous occasions biblical accounts have been criticized for lack of evidence only to be confirmed and made clearer by later archaeological discoveries.
Determining whether a prophecy has been fulfilled is even more difficult when a specific description might be used literally in one instance then figuratively in another. Context becomes all important. A lot of erroneous views result from beginning with too narrow of a focus. Many times similar language is used in the description of an event or person so that unless the larger context is examined it would be very easy to conclude that it is referring to the same event or person. A clearer image will usually emerge by first examining the larger context before getting too caught up in word for word differences or similarities. For example, Peter (see Acts 2:11,16-18) said, that it was a fulfillment of Joel’s prophecy (see Joel 2:28, 29), when the disciples spoke in various languages (or tongues) of the mighty works of God after the Holy Spirit came upon them. Joel’s prophecy said nothing about tongues, but it did mention prophecy, dreams and visions. If you get too hung up on a word for word comparison you might conclude this was a misapplication. In the larger context, the generous outpouring of God’s Spirit was the significant fulfillment. Just because they did not prophesy and have dreams and visions on that particular day doesn’t mean they didn’t on other occasions, as God continued to generously pour out his Spirit on the early believers. Are word for word differences or similarities important? Of course! But to not carefully consider the context (this includes historical background or cultural settings also) can be misleading.
In the following sections, I hope to present a viewpoint that will help clarify whether or not those things Jesus spoke of in these accounts have a past and present application. His words were not meant to be shrouded in mystery. They were written that the reader might understand. As it was with the disciples, the problem with our understanding is often not the words themselves, but the preconceived notions we may hold. Sometimes the popular teachings of the day are just that; popular today and not even worth considering tomorrow. Another hindrance to understanding prophecy is our lack of the knowledge of history. Prophecies often contain symbolic and figurative descriptions mixed with literal descriptions. When God spoke through the prophets of old, He not only told them what would happen, but often painted a vivid picture through illustrations or figurative language of what would come to pass. A coming army might be described as an unstoppable plague of locusts that devours everything in its path leaving nothing in its wake. That didn’t mean that this army was invincible or would not suffer loss, or even that they would totally destroy every single thing, but the end result would be devastation. Without a knowledge of history, what is figurative may be taken as literal and a fulfilled prophecy may actually appear to have been only partially fulfilled. This often leads to the conclusion that the prophecy foreshadows something beyond a past historical event and therefore must also have a future application in order to be fulfilled.
With these things in mind, what did Jesus say about events that were yet to come?
When I have a question concerning a biblical prophecy I try to find instances where Jesus or the New Testament writers spoke of it or explained its meaning. When possible, it is always a sound principle to let the bible explain itself. Matthew 24:1-44, Mark 13:1-35 and Luke 21:5-30 are parallel accounts of a discussion Jesus had with his disciples concerning future events. I have combined and summarized these parallel accounts, and I have also included the verses themselves for those who would like to view the text of each gospel author.
The conversation started after someone pointed out the magnificence of the temple buildings and materials. Jesus announced that not one stone would be left upon another that would not be pulled down. His disciples asked him when these things would be and what events would indicate they were about to take place.
Matthew phrases the second part of the disciples question differently. Instead of asking, what will be the signs or events that will indicate these things are about to take place, he asks, “And what will be the sign of Your coming, and of the end of the age?” This difference will be discussed later.
Jesus warned of false christs, wars and rumors of wars, but the end would not come yet. All three gospel accounts mention there would be famines, pestilences and earthquakes. All three also state this was the beginning of sorrows, but still the end was not yet.
Jesus predicted the disciples would be persecuted and brought before synagogues, councils and put in prisons. False prophets would also appear, there would be a great increase in lawlessness, and the gospel would be preached to all the world.
Jesus goes on to mention the “abomination of desolation,” spoken of by the prophet Daniel, or as Luke puts it, “when you see Jerusalem surrounded by armies, then know that its desolation is near.” Jesus warned them that those who were in Judea should flee immediately to the mountains. Those who were in the city should depart and those who were outside the city should not enter in when they saw this. He said, for those who were pregnant or nursing that these would be times of great distress and wrath on the Jewish people. This distress would be magnified if it was winter or it took place on the Sabbath day. On the Sabbath Day, Jewish law allowed travel of only 2,000 paces from the city wall, or the city gates might be closed to prohibit commerce. Because of the enforcement of these religious restrictions they might have been prevented from fleeing. On the Sabbath they would not have been allowed to carry anything, even food. If they could even get out of the city, they would have to flee totally empty handed. If their lives were in eminent danger these restrictions could be modified. Yet, who would recognize that, when being inside the city was considered a safer place to be. Once Jerusalem was surrounded by armies, the gates would no doubt be shut if the opposing forces were too close and travel out of any entrance would no doubt be severely restricted anyway. Then there would be great tribulation unlike any ever experienced before or after. It would be so terrible that God would cut the days short, otherwise no flesh would be saved, but he would shorten it for the elect’s sake. These would be the days of vengeance that all things written would be fulfilled. They would fall by the edge of the sword, and be led away captive into all nations. And Jerusalem would be trampled by Gentiles until the times of the Gentiles were fulfilled. Jesus also warned of false christs and false prophets whom, if it were possible would show signs and wonders so as to deceive the elect. Jesus said if any one says he is in the desert or in the inner rooms don’t believe it; because it will not happen like that. For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be.
Jesus was not talking in parables nor was he trying to hide anything from his disciples. It was a frank answer to simply stated questions. These verses are the foundation for much of what is discussed later. The remaining verses from Matthew 24, Mark 13, and Luke 21 are covered in the section, “More Straight Talk?”
Who was Jesus talking to? It’s obvious he was talking to his disciples, but was he warning them of things that would happen during their lifetime or generation? Would they see all or some of these events? Do some or all of these events apply to our time? Was Jesus predicting these events would come to pass during the disciples time and then be repeated in the future; perhaps in the very days or generation in which we live? Or was he predicting these events would begin during the days of the disciples and continue throughout history with greater frequency and severity until the return of Jesus ?
We know from the Book of Acts that early disciples and followers of Jesus were beaten in Jewish synagogues and brought before rulers and kings to give a testimony of Jesus.
Paul himself testified that he beat those who believed in the Lord Jesus in the Jewish synagogues .
Paul testified of Jesus before King Herod Agrippa II
As believers today would we expect to be beaten in synagogues? No, of course not. Beyond the early days of Christianity and through the centuries it has been the Jews who have been at greater risk of being beaten in their synagogues. Could this change? Of course, but it is easy to speculate with a futuristic view which cannot come under the scrutiny of being compared with actual events. For decades I have watched the various scenarios based on current events; only to see them turn out to be something completely different with the passage of time. Of course we continue to see famines, earthquakes, and wars. These types of events have happened since the fall of man and will continue. There have been plenty of false prophets and people claiming to be Jesus Christ and some have gathered a large number of followers, even in our time. There have been leaders that many thought might be the Antichrist because they persecuted or slaughtered Christians or Jews, but they too disappeared from the scene. Unless one becomes familiar with the bible and history, it is difficult to judge what events are fulfilled and what is yet to come.
Mark’s account is considered by many to be the earliest (perhaps as early as AD 60?) of the life of Jesus. Both he and Matthew mentioned the “abomination of desolation spoken of by the prophet Daniel,” (Matthew 24:15 and Mark 13:14) and both added the statement, “Let the reader understand.” Was this because this event was something far off in the future? Was this meant for us? Or was this highlighted in such a manner that even the early readers would realize the importance of this event?
The most important point to remember is that in all three gospels where this conversation is recorded, Jesus was asked the same question by his disciples; “When these things (the destruction of the temple buildings) would happen and what events would indicate they were about to take place?”
All three gospel accounts refer to the persecution which the disciples would experience. They would be brought before councils, beaten in synagogues, put in prison and some would even be killed. They would cause offense and be hated. They would be betrayed by family members and friends. They would give their testimony before rulers and kings, and the Holy Spirit would give them the words to speak.
There is an interesting difference between Matthew and Luke’s accounts. Matthew first describes false christs, wars and rumors of wars, famines, pestilences, and earthquakes (Matthew 24:4-8) and says, “then” (verse 9) they will deliver you over to tribulation and death.
Luke, like Matthew also speaks of false christs, wars, commotions, famines, pestilences, earthquakes and adds fearful sights and great signs from heaven (Luke 21:8-11) and says, “But before all these things” (verse 12) they would be persecuted and imprisoned.
Well, which is it? Is it, “Before all these things,” (Luke 21:12) or is it, “Then” (Matthew 24:9)? Keep in mind Jesus is speaking with his disciples telling them what they must experience. In principle this also applies to believers in general, for Paul said that all who desire to live a godly life in Christ Jesus shall suffer persecution (2 Timothy 3:12). However, the immediate context of this conversation was what the disciples would experience. A common interpretation is that false christs, wars, rumors of wars, commotions, famines, pestilences, earthquakes refer to ongoing events and that their fulfillment is an increasing frequency and severity of these types of events up to our present day and beyond. This presents a problem, however. If this is the case, then the emphasis in Matthew’s account by the use of “then,” shifts the meaning from the persecution which the early disciples would experience to that which future generations of disciples would experience when the false christs, rumors of wars, wars etc. have increased in frequency and or severity. Some expositors try to harmonize the difference by saying the accounts in Matthew and Luke were two totally separate conversations; with Matthew referring to the events immediately preceding his second coming and Luke referring to the events preceding the destruction of Jerusalem in AD 70. Such a conclusion is not based on the context and the close correlation with the setting and content of discussion everywhere else in the gospels. What if it could be shown that the reference to false christs, wars, rumors of wars, commotions, famines, pestilences and earthquakes was referring to events that were happening in the disciples lifetime but culminated shortly after the majority of the disciples had suffered persecution and death. Then the differences between the statements “before these things” and “then” are minor indeed.
They will lay their hands on you and persecute you. Some of you they will kill. They will deliver you up to councils, beat you in synagogues, and put you in prisons. You will be brought before rulers and kings for my name's sake, but it will be an opportunity to bear witness to the gospel. Do not worry beforehand or rehearse what you will say, for the Holy Spirit will give you the words to speak. You will be betrayed even by those closest to you, and you will be hated by all for my name's sake. But he who endures to the end shall be saved.
The first recorded Christian martyr was Stephen. He was seized and brought before the council to face false charges after disputing with Hellenistic Jews.
The Jews were offended even further by his defense and by his accusing them of murdering God’s just one, the one who's coming the prophets foretold. And then as Stephen related seeing a vision of Jesus standing at the right hand of God, they rushed him in unison, expelled him from the city and stoned him. After Stephens death there was a time of great persecution of the church. Many believers were scattered throughout Judea and Samaria, and many were thrown in prison.
Saul (who later became Paul after his conversion) was not content to persecute believers in Judea and Samaria but also went to synagogues in surrounding countries to arrest them. Saul admitted believers were beaten in the synagogues as they were being arrested, just as Jesus predicted.
King Herod Agrippa I had James the brother of John beheaded and had Peter put in prison.
So great was some peoples' hatred for the early believers that they would actually follow them to other cities and stir up opposition to them as they preached the gospel.
Paul and Silas were beaten and thrown into prison after casting a demon of divination out of a young fortune teller.
Paul was beaten outside the temple area in Jerusalem and was rescued by Roman soldiers. He was released from his bonds the next day and was brought before the council.
Paul was sent to Caesarea to appear before Governor Felix and he used it as an opportunity to share the message of the good news. (see Acts 24:10-26) Because of Paul’s imprisonment he appeared before King Agrippa and almost convinced him to become a Christian. (see Acts 25:23-26:29) Paul spoke of some of the things he had suffered for the cause of Jesus.
It is evident that the believers of the disciples' generation were hated by many among the nations they preached the good news to. They experienced persecution and death, beatings and imprisonment, they appeared before councils and before rulers and kings. The Spirit of God was with them as they spoke and gave testimony of a risen Jesus and forgiveness of sins though his name. This still may not be enough to convince some that the things which Jesus spoke of in Matthew 24, Mark 13, and Luke 21 refer to the disciple's generation because the persecution of Christians has continued throughout the ages. I do believe that Christians being delivered up to and being beaten in synagogues was limited to the early church and is a situation that has not existed to any extent since then. Nevertheless, more evidence is needed to truly make a convincing argument. I believe this is supplied by the Jewish historian Flavius Josephus.
Flavius Josephus documented the Jewish wars with the Romans. He was in a unique position to record the events which led up to the destruction of Jerusalem and the temple in 70 AD which Jesus foretold in his discussion with his disciples. His account was published around AD 78 after being translated into Greek from his native Aramaic. Josephus was actually a Jewish general responsible for fortifying and defending cities in Galilee against the Romans. He was taken prisoner when the city of Jotapata fell to the Romans. His life was spared and he was treated kindly by the Roman General Vespasian. He actually traveled with the Roman army as they continued their campaign against the Jews.
Before the war some of the Jews were actively pursuing revolution and many had high hopes of revolt against the Romans. Josephus knew they could not withstand the Roman armies, and the result of such a conflict would be disaster for the Jewish people. Try as he would to convince them to not act rashly or foolishly, he was unable to dissuade them, “for the madness of desperate men was quite too hard for me.” (Josephus The Life Of Flavius Josephus, Chapter 4)
In his book “Wars of the Jews,” Josephus records that these were very difficult times for the Jewish people. Not only was there great fear what would happen if the wrath of the Romans came upon them, but it was also a time of great lawlessness as evil men gathered together large (some the size of an army) bands of robbers and plundered the people. These men tried to establish themselves as leaders among the people claiming that they had the nations interest at heart. Those that opposed them or wished for peace with the Romans were considered traitors and tens of thousands were brutally killed. Intrigue and murder were their means of eliminating influential people in order to accomplish their goals. So terrible was the civil war and suffering among the Jews that many wished for the Romans to conquer them in order to put an end to the fighting. Many saw it coming but they were helpless as terror from within and without their cities pressed in on them. It was as though events were set in motion that could not be stopped.
Throughout this first half of this writing, I will refer repeatedly to a number of individuals which history records as the main players in the Jewish-Roman wars. As I discuss certain aspects of the conflict and how they are related to what Jesus said to his disciples, there may be some repetition and some of the events may not be presented in chronological order. For the Romans there was Vespasian, the famous Roman General who defeated the Germans years earlier in the west. He was called upon by emperor Nero to put down the Jewish revolt. During the Roman campaign against the Jews and after civil war in Italy, Vespasian became emperor of Rome. His son Titus who was with him throughout much of the campaign then became the leading general and led the Romans to victory over the Jews and Jerusalem. On the Jewish side, focus is on the insurgents: zealots, who rebelled against the Roman rule and also fought against and murdered those of their own people who did not want war with the Romans; and on robbers who plundered their own people, taking advantage of the breakdown of the rule of law. There were two individuals who stand out, John of Gischala and Simon the son of Giora. John fled from Gischala to Jerusalem when Gischala fell to the Romans. There he gained the confidence of the leaders of the city while he secretly conspired with the zealots who had fled into the temple and shut themselves in. The zealots enlisted the aid of the Idumeans (also known as Edomites) a neighboring people who were relatives of the Jews to fight against those Jews who wanted to surrender the city to the Romans. Simon the son of Giora was a wicked opportunist who gathered together an army of robbers that plundered whole areas of the country. The leaders of Jerusalem let him into the city to fight against John of Gischala. And of course there is Josephus who recorded these accounts, some of which, he saw firsthand. In all of this chaos it was the common people, that suffered such pressing calamity. Were these the events Jesus warned his disciples to avoid, by fleeing Jerusalem and Judea?
Jesus said, “Do you see all these great buildings? The days will come in which not one stone shall be left upon another that shall not be thrown down.” So his disciples asked Him, saying, "Teacher, but when will these things be? And what sign will there be when these things are about to take place?"
Earlier in the presence of his disciples Jesus used the same descriptive phrase about the destruction of Jerusalem saying their enemies would not leave one stone upon another.
Now he was also telling them the temple was also going to be destroyed as well. The temple and the city of Jerusalem were destroyed about 40 years later in 70 AD by the Roman armies led by Titus the son of the Roman emperor Vespasian. Titus actually did not want to destroy the temple but a group of seditious men lead by John of Gischala, shut themselves up inside the temple, using it as a fortress. Titus had more respect for the temple as a foreigner then these men did as Jews. Titus had these words for John of Gischala as recorded by Josephus, “And what do you do now, you evil villains? Why do you trample upon dead bodies in this temple? and why do you pollute this holy house with the blood of both foreigners and Jews themselves? I appeal to the gods of my own country, and to every god that ever had any regard to this place; (for I do not suppose it to be now regarded by any of them;) I also appeal to my own army, and to those Jews that are now with me, and even to yourselves, that I do not force you to defile this your sanctuary; and if you will but change the place whereon you will fight, no Roman shall either come near your sanctuary, or offer any affront to it; nay, I will endeavor to preserve you your holy house, whether you will or not.” (Josephus Wars of the Jews, Book VI Chapter 2 section 4)
In the battles for the temple area that followed Titus finally came to the realization that trying to spare the temple was resulting in greater loss of life for his soldiers, so he gave orders to set fire to the temple gates (not the temple itself). Titus asked his commanders what he should do with the temple. Some felt he should destroy it because the Jews would continue to rebel as long as it stood. Others agreed with Titus that their real enemy was the Jews, not inanimate objects such as the temple. Titus had intended to attack with his whole army the next morning but the Jews in the temple area attacked the Romans after they withdrew. The Romans then drove the Jews back to the temple itself and Josephus reported, that one of the soldiers without waiting for orders or without any concern or dread of the consequences, as if being driven by some divine fury, picked up some burning material and being lifted up by another soldier, set fire to a golden window through which there was a passage to the rooms that were round about the north side of the holy house. As the flames went up the Jews made a great noise and ran together to prevents its burning without regard for their lives. They attacked the fire with as much energy as they could muster to save their holy house. (see Josephus Wars of the Jews, Book VI Chapter 4 section 5)
When the fire was reported to Titus, he ran toward the temple area followed by his commanders and their legions. Titus called to his soldiers and motioned to them to put out the fire. “But they did not hear what he said, though he spoke loudly, because there was too much noise from all that was going on; nor did they pay attention to the signal he made with his hand, as still some of them were distracted with fighting, and others with passion. But as for the legions that came running to join in, neither any persuasions nor any threatenings could restrain their violence, but each one's own passion was his commander at this time; and as they were crowding into the temple together, many of them were trampled on by one another, while a great number fell among the ruins of the cloisters, which were still hot and smoking, and were destroyed in the same miserable way with those whom they had conquered; and when they were near the holy house, they made as if they did not so much as hear Caesar's orders to the contrary; but they encouraged those that were before them to set it on fire. As for the seditious, they were in too great distress already to afford their assistance [towards quenching the fire]; they were everywhere slain, and everywhere beaten; and as for a great part of the people, they were weak and without arms, and had their throats cut wherever they were caught. Now round about the altar lay dead bodies heaped one upon another, as at the steps going up to it ran a great quantity of their blood, whither also the dead bodies that were slain above [on the altar] fell down.” (Josephus Wars of the Jews, Book VI Chapter 4 section 6)
This destruction of the temple by fire remarkably happened on the exact same day (the 10thday of the Hebrew month of Ab) that it was destroyed with fire by the king of Babylon hundreds of years before. (see Josephus Wars of the Jews, Book VI Chapter 4 section 6)
After killing and plundering the people Titus gave orders to destroy the temple and the entire city except for three towers (so future generations could see how great and strong a city it was before the Romans subdued it) and most of the wall which enclosed the city’s west side to leave an area for a Roman garrison to camp. The rest of the wall was so thoroughly dug up to the foundation it was difficult to determine a wall had even existed there. As Josephus put it, “This was the end which Jerusalem came to by the madness of those that were for insurrection; a city otherwise of great magnificence, and of mighty fame among all mankind.” (Josephus Wars of the Jews, Book VII Chapter 1 section 1)
Thus were the words of Christ literally fulfilled, “Do you see all these great buildings? The days will come in which not one stone shall be left upon another that shall not be thrown down.”
Take heed that no one deceives you for many will come in my name saying I am the Christ and will deceive many. The time has drawn near. You will hear of wars, rumors of wars and commotions. See that you are not troubled or terrified; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom.
It’s interesting that Jesus would warn of false christs in conjunction with war and rumors of wars (Luke adds “commotions”). The first thing that comes to mind when someone says, “false christ” is a “false Jesus” or someone proclaiming to be the Son of God. But in the context of those days the Jews were looking for a christ (i.e. anointed one or messiah) who would be a deliverer even if it meant by force or military action. Jesus is actually warning of those who would proclaim themselves to be someone and lead an insurrection to deliver the people of Israel. What about the statement, “they will come in my name, saying I am the Christ?” Doesn’t that mean they will say they are Jesus? Probably not. The use of the term “name,” can mean rank or authority as one might say, “Open up in the ‘name’ of the law!” These false christs would appropriate for themselves the rank and authority of the Christ or anointed one; in other words the leader or Messiah that was to come, claiming divine guidance and proclaiming themselves through words and or actions as the deliverers of Israel.
Josephus stated that the Jews interpretation of their sacred writings caused them to think that one of their own would rise up to become ruler over the habitable earth around that time. “But now, what did the most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, ‘about that time, one from their country should become governor of the habitable earth.’ The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination.” (Josephus Wars of the Jews, Book VI Chapter 5 section 4) This caused the deception of many who would otherwise not have been deceived. These false christ’s or deliverers would lead many into the wilderness or would devise their intrigues in secret chambers. This is not referring to UFO groups gathering in the desert hoping for their messiah to come in a spaceship. Remember that the context of Jesus words relates to the events that would lead up to the destruction of the temple and the city of Jerusalem. It was this very thing that Jesus warned his disciples to avoid. The kingdom of God would not be established by an uprising of the people by force of arms or through intrigue.
According to Josephus there were many insurgents who led the people into rebellion hoping to make something of themselves. One whom I previously mentioned as eventually playing a role in the destruction of the temple at Jerusalem was a man named John from the city of Gischala. The majority of the people in Gischala wanted peace but John gathered together a number of the seditious and controlled the walls and gates. When Titus asked the city of Gischala to surrender, John used the Jewish Sabbath as a false pretense for delaying the surrender. When Titus agreed, John used the occasion to flee to Jerusalem. When John arrived at Jerusalem the whole city was in an uproar. Thousands crowded around John and his men wanting to hear how the war was progressing. John claimed they had not run from the Romans but had come to Jerusalem to fight because the city was better fortified. John spoke boastfully and gathered many more followers from among the young, encouraging them to go to war. There was already civil war in Jerusalem between the populace and a group that called themselves zealots. Most of those in Jerusalem did not want war with the Romans. The zealots considered them traitors. They murdered and pillaged them as though they were not their fellow countrymen. John of Gischala eventually allied himself with the zealots.
Another insurgent named Simon the son of Giora gathered a large group of followers comprised of robbers, slaves and a number of the populace. Eventually he had an army of forty thousand men, and he laid waste much of the country of Idumea (also known as Edom) to the south of Judea. Simon surrounded Jerusalem and was more of a terror to the Jews than the Romans. He was even more of a terror to the zealots. Simon was described as “more bloody” than John of Gischala. Those that attempted to flee Jerusalem and the tyrant John were slain by the tyrant Simon outside of the city. The inhabitants of Jerusalem decided to let Simon enter the city in order to help them defeat John and the zealots. This proved to be a terrible mistake as John and Simon fought without regard to the inhabitants of Jerusalem and the city was plundered by both. John and Simon were not the deliverers they claimed to be but actually played a key role in the destruction of Jerusalem. They destroyed and weakened the city from the inside and brought the wrath of the Romans upon the city.
The nation of the Samaritans (which was to the south of Galilee and to the north of Judea) also had their problems with a false messiah. They were expecting the Taheb, who was a messiah figure who they believed would reveal the sacred vessels of the Jewish tabernacle that they believed were hidden on a mountain they considered most holy, Mount Gerizzim. A man began speaking to the Samaritans saying things they wanted to hear. He claimed that he would show them the location where Moses laid the sacred vessels. They came armed to a nearby village called Tirathaba. They waited there as many more gathered together and were planning to go up together on the mountain. Meanwhile Pilate sent horsemen and footmen who came upon the Samaritans while they were still in the village. Some were slain causing the rest to flee. Pilate captured many and ordered those he considered to be the leaders slain.
Before the days of Jesus until the war with the Romans, rebellion was in the minds of many Jews. They were expecting a messiah or deliverer to free them from the rule of the Romans and set up an earthly kingdom and rule from Jerusalem. Jesus’ own disciples misunderstood that he would not claim his kingdom and throne here on earth at that time. The mother of James and John asked Jesus if her sons could reign with him (Matthew 20:20,21). In Luke 19:11 those that were with Jesus thought the kingdom of God would appear immediately because he was near Jerusalem. Jesus knew that many would be misled to follow these false christs or messiahs. In the book of Acts or other historical accounts of the time, it’s amazing how fast a crowd could gather together and go off like a mob without fully knowing what was really going on. Jesus was warning his followers to not be misled and not get involved in those things. The kingdom of God would not come through insurrection and rebellion or someone claiming they were the messiah, the deliverer of Israel.
And you will hear of wars, rumors of wars and commotions. See that you are not troubled or terrified; for all these things must come to pass, but the end is not yet. For nation will rise against nation, and kingdom against kingdom.
The usual interpretation of these verses is that Jesus was predicting an increase in the number and perhaps severity of wars before the end of the world. The reasoning used to support this conclusion is that there has always been wars and threats of wars so this must represent something different. An increase in the number of wars or with the threat of nuclear weapons the potential increase of the severity and consequence of war would be noteworthy. However these wars Jesus spoke of were in the context of the disciples question of what events would precede the destruction of the temple and the city of Jerusalem. The years before its destruction were tumultuous indeed as insurrections and lawlessness abounded in the land and surrounding countries. Because of these events most Jews knew war would come. The Romans could not let such lawlessness and uprisings continue. There was also civil war among the Jews between those who wanted to fight against the Romans and those who wanted peace. Most of those favoring peace did not want to fight since the Romans dealt much harsher with captives from campaigns which were more difficult and they felt it was inevitable that Rome would be the victor. News traveled much slower in those days. A letter from Rome might take months to arrive in Judea depending on the time of year and method of delivery. Information was scarce. There was no news service with worldwide correspondents. Depending on the source, information might not be reliable and it’s truthfulness could not always be readily confirmed. Rumors abounded and the people feared the worst. But, there was no doubt in most people’s minds, war was coming. Try to picture yourself living in a rural community or a small town with no newspaper where information is passed by word of mouth. How often do you get the straight scoop about the bad accident across town? Where there actually fatalities or just serious injuries? Suppose there was a string of violent home robberies in your neighborhood and the police seemed no closer to solving the crimes, let alone preventing them. Would you feel fear in your home where you normally feel safe? Or imagine you lived in a larger city and roving gangs are indiscriminately robbing, raping and looting and the police are nowhere to be found. Or you hear of rioting just a few blocks away and the police are driven back and innocent people are being executed in the streets. Would you move about with confidence or would you fear for your life and your loved ones? In the following paragraphs as you read about some of the accounts the Jews and the inhabitants of Judea and Jerusalem faced, realize it was many times worse than the things I have asked you to imagine. Also take into account these things were happening for years and for most there was no escape. Even tens of thousands of Jews living in other countries suffered the fate of their countrymen when the Jews in Judea revolted against roman rule.
It was not easy living under an occupation force, but the Romans for the most part respected the rule of law. But under the procurator Gessius Florus (he ruled over Samaria, Judea, and Idumaea) there were great abuses. Florus actually encouraged robbery of the people he governed as long as the robbers shared the spoils with him. His greediness actually ruined whole areas and many people fled to other countries to avoid the effects of his ill rule. Florus sent men to take money from the temple treasury in Jerusalem saying (falsely) that Caesar required it. The Jews were in an uproar over this and shouted insults at him. He reacted by bringing an army of horsemen and footmen into Jerusalem to subject it by terror. Florus demanded the leaders of the city deliver up those who had reproached him or they themselves would suffer the fate of the perpetrators. The leaders apologized for what had taken place, but said it would be impossible to determine who was involved and encouraged him for the sake of the many that were innocent to forgive the few that were guilty; instead of punishing them all. According to Josephus, this provoked Florus even more and he ordered his soldiers to plunder the Upper market place and kill anyone they came across. Not only did they plunder the market place, but in their greed they went from house to house plundering and killing all they found within. Those that fled, if they were caught, were slain in the streets. They also brought many peaceful people before Florus, who had them beaten and then crucified. Whole families were slain including women and children and infants. In that one day thirty-six hundred died. (see Josephus Wars of the Jews, Book II Chapter 14 section 9)
Florus actually wanted the Jews to go to war with the Romans to cover up his atrocities. He falsely accused the Jews of revolting against the Roman government to Cestius Gallus who was president of the province of Syria. Actually the Jews were inclined to revolt, but so as not to appear the aggressors they desired to complain to Caesar about the conduct of Florus.
They were advised by King Agrippa to not consider taking on the powerful Romans for the sake of one leader who would not rule forever. He said, “O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without fore-seeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of pity]. But certainly no one can imagine that you can enter into a war as by agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited.” (Josephus Wars of the Jews, Book II Chapter 16 section 4) After speaking these words Agrippa wept and he changed the minds of those that wanted to revolt --- at least temporarily. But abuses such as these were hard to take without retaliating even if it would bring further responses by the Romans.
Later a group of Jews took the fortress of Masada by treachery and slew the Romans there. The Jews also refused to receive the sacrifice from Caesar to offer in the temple. The men of power among the Jews realizing that those advocating sedition could not be suppressed requested Florus and Agrippa send troops to help prevent sedition. Florus was glad to hear of this and purposely took no action.
A group of murderers and assassins who called themselves Sicarii slew Jonathan the high priest and after that slew many persons each day. The usual technique was to conceal daggers under their clothes and stab their victims in a crowded place where they could blend with the crowd. This caused great fear among the inhabitants of Jerusalem. The Sicarii grew even bolder and overpowered the kings soldiers and drove them out of Jerusalem’s upper city and set fire to the house of the high priest and the palaces of Agrippa and his sister Bernice. The next day they besieged the Roman garrison and slew them a couple of days later. Then they marched on the palace and promised to spare the kings soldiers if they lay down their weapons. When they did, they treacherously murdered them. Josephus said, “This loss to the Romans was but light, there being no more than a few slain out of an immense army; but still it appeared to be a prelude to the Jews' own destruction, while men made public lamentation for they saw such occasions as justification for a war that could not be prevented; that the city was all over polluted with such abominations, from which it was but reasonable to expect some vengeance, even though they should escape revenge from the Romans; so that the city was filled with sadness, and every one of the moderate men in it were under great disturbance, as likely themselves to undergo punishment for the wickedness of the seditious; for indeed it so happened that this murder was perpetrated on the Sabbath day, on which day the Jews have a respite from their works on account of Divine worship.” (Josephus Wars of the Jews, Book II Chapter 17 section 10)
About the same time the people of Cesarea killed about twenty thousand Jews and emptied the city of Jews. Those that fled, Florus captured and put in bonds and sent them to the galleys. The whole Jewish nation was enraged and they laid waste to many villages and cities in Syria destroying or setting some of them on fire slaughtering the men who were in them. The Syrians killed about the same number of Jews that lived among them. Josephus described it saying, “It was then common to see cities filled with dead bodies, still lying unburied, and those of old men, mixed with infants, all dead, and scattered about together; women also lay amongst them, without any covering for their nakedness: you might then see the whole province full of inexpressible calamities, while the dread of still more barbarous practices which were threatened was even greater than what had been already perpetrated.” (Josephus Wars of the Jews, Book II Chapter 18 section 2)
In the city of Scythopolis in the region of Decapolis (Decapolis retained their independence under the Roman province of Syria) the residents commanded the Jews and foreigners to leave the city with their families and stay in a neighboring grove in order to demonstrate their loyalty to them. The people of Scythopolis waited a couple of days without incident to make them feel secure. On the third night they cut all their throats slaying more than thirteen thousand and they stole all their belongings. “Besides this murder at Scythopolis, the other cities rose up against the Jews that were among them; those of Askelon slew two thousand five hundred, and those of Ptolemais two thousand, and put a great number in bonds; those of Tyre also put a great number to death, but kept a greater number in prison; moreover, those of Hippos, and those of Gadara, did the like while they put to death the boldest of the Jews, but kept those of whom they were afraid in custody; as did the rest of the cities of Syria, according as they every one either hated them or were afraid of them;” (Josephus Wars of the Jews, Book II Chapter 18 section 5) In Alexandria Egypt, as a result of rioting between the Jews and Greeks, two Roman legions plus five thousand soldiers slew fifty thousand Jews (men, women and children, including infants) and set fire to their houses and plundered their possessions.
With the Jews revolting everywhere Cestius Gallus the president of the province of Syria could no longer wait to take action and began moving the entire twelfth legion along with thousands of other troops from Antiochus, Agrippa and from the free cities. Cestius marched to Cesarea but sent part of his army to Joppa where they took the city with ease killing all the inhabitants, men woman and children and they plundered and burnt the city. They slew a total of eight thousand four hundred persons.
Cestius set up camp about five miles from Jerusalem. It was during the feast of tabernacles. The Jews took courage in their greater numbers and attacked the Romans. After the Jews withdrew inside the city they were besieged by the Romans. Cestius brought his army into the city and the seditious retreated into the temple area. Many of the seditious left the city and the Jews were about to open the inner city to him and the whole city would have been his. But inexplicably, he left the city. Upon seeing him retreat the seditious regained their courage and inflicted great losses on the Romans. They slew five thousand three hundred footmen, and three hundred and eighty horsemen. After this according to Josephus many of the more eminent Jews fled the city as one would leave a sinking ship. Jesus said, “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.” (Luke 21:20, 21) The church historian Eusebius of Caesarea records that the believers left the city, but there is no specific record of whether the believers were among the Jews that fled at this point. Shortly thereafter Jerusalem was surrounded on a number of occasions, but this would have been the best opportunity to flee without great peril.
In Damascus the people had gathered together ten thousand Jews in a place of public exercise because of their suspicions of them. When they heard about the Jews destruction of the Romans, they slaughtered the unarmed Jews in one hour’s time by slitting their throats. How accurate were the words of King Agrippa when he said, if the Jews went to war every city which had Jews in it would be filled with slaughter.
After these things Josephus (before he was captured) helped build up the walls of various cities in the Galilee region because he knew the Romans would attack from the north. In Jerusalem the Jews repaired the walls and began preparing for war. The more moderate inhabitants of Jerusalem were described by Josephus as exceedingly sad as they pondered the prospect of the calamities they figured would befall them and made great lamentations.
Meanwhile Simon the son of Giora (Simon, previously mentioned would later be one of the major players in the civil war inside Jerusalem) gathered together a band of robbers and ravaged the country continually and slew many. An army was raised by various rulers to put garrisons in the villages to keep them secure.
The Jews fear of war and impending doom were well founded. The Roman government could not let the revolts, seditions and lawlessness continue.
Because of all the problems in the east, Emperor Nero decided to send Vespasian (who had excelled at subjugating the west, years before when the Romans fought against the Germans) to punish the Jews for their rebellion and possibly prevent it from spreading to neighboring countries. (see Josephus Wars of the Jews, Book III Chapter 1 section 2) Vespasian in turn sent his son Titus (who was with Nero in Achaia) to Alexandria to bring back with him the fifth and tenth legions. Meanwhile Vespasian passed over the Hellespont and came by land into Syria where he gathered the Roman forces and a large number of auxiliaries from the kings in that region. (see Josephus Wars of the Jews, Book III Chapter 1 section 3)
Roman forces led by the tribune Placidus were sent to protect the city of Sepphoris in Galilee. Josephus and his army came against the city of Sepphoris before they seceded from the rest of Galilee. Because of Josephus’s actions against the Romans, he provoked them to respond heavy- handedly. Out of anger, day and night, they burned the places in the plain, stealing any cattle, killing anyone whom they thought might be a threat of bearing arms against them and leading the weaker people into slavery. The region of Galilee was filled with fire and death and all sorts of calamity. About the only refuge they had was to flee to those cities that had walls. (see Josephus Wars of the Jews, Book III Chapter 4 section 1)
When Vespasian took the city of Gadara, he found it lacking in fighting age men, so he slew all the youth without regard for age showing no mercy because of the Romans hatred for the nation and because of the defeat of Cestius at Jerusalem.
Vespasian sent Trajan (Trajan was the commander of the tenth legion) against city of Japha which was protected by a double wall. A battle took place outside the city and as the inhabitants of the city retreated inside the first wall the Romans entered also. The citizens of the city closed the gates to the second wall fearing the Romans would get inside the city and the Romans shut the gates to the first wall trapping the fighting men along with themselves between the two walls. Josephus described the scene, “but when the Jews were endeavoring to get again within their second wall, their fellow citizens shut them out, as being afraid that the Romans would force themselves in with them. It was certainly God therefore who brought the Romans to punish the Galileans, and did then expose the people of the city every one of them manifestly to be destroyed by their bloody enemies; for they fell upon the gates in great crowds, and earnestly calling to those that kept them, and that by their names also, yet had they their throats cut in the very midst of their supplications; for the enemy shut the gates of the first wall, and their own citizens shut the gates of the second, so they were enclosed between two walls, and were slain in great numbers together; many of them were run through by swords of their own men, and many by their own swords, besides an immense number that were slain by the Romans. Nor had they any courage to revenge themselves; for there was added to the consternation they were in from the enemy, their being betrayed by their own friends, which quite broke their spirits; and at last they died, cursing not the Romans, but their own citizens, till they were all destroyed, being in number twelve thousand.” (Josephus Wars of the Jews, Book III Chapter 7 section 31)
After this Trajan notified Vespasian of the situation and he sent his son Titus to finish the victory. After slaying the remaining fighting men, the rest of the males in the city both young and old had their throats cut wherever they found them, so that there were no males remaining. Women and infants were carried away as slaves. The number of men slain was fifteen thousand and the number of captives two thousand one hundred and thirty.
The Samaritans also had their share of misfortune at the hands of the Romans. A large number of them gathered together on Mount Gerizzim (Samaritan tradition believes it was there that Abraham prepared to sacrifice Isaac, Melchizedek met Abraham and Jacob built an altar) which to them is a holy mountain. The Romans interpreted their number and boldness as a threat of some sort of insurrection. Vespasian figured it best to prevent it before it developed into anything and sent Cerealis, the commander of the fifth legion, with six hundred horsemen, and three thousand footmen to confront the Samaritans. Because the Samaritans occupied the high ground, the Romans did not consider it safe to engage in battle, so they spread out around the lower part of the mountain and watched them throughout the day. The Samaritans were suffering from the heat because it was summer and they had not brought any provisions. Some of them died because of the heat and some fled to the Romans and slavery rather than die. Cerealis learned from those who fled to him that the Samarians were very discouraged and broken by their situation, so his forces went up the mountain and surrounded them. He offered them theirlives, promising no harm would come to them if they laid down their arms and agreed to his terms. When they did not accept his offer, his forces fell upon them, killing all of them; eleven thousand and six hundred in all. (see Josephus Wars of the Jews, Book III Chapter 7 section 32)
The Romans set up siege works at the city of Jotapata where Josephus was leading the defense of the city and eventually entered by night. The Romans slew anyone that appeared openly and in the days that followed they searched hiding places, slaying those who were underground and in caverns. Josephus was captured when they discovered his hiding place. They spared woman and infants and took as captive a total of twelve hundred. A total of forty thousand were slain in the earlier battles and in the taking of the city. Vespasian gave order that the city be entirely demolished, and all its fortifications burnt down. (see Josephus Wars of the Jews, Book III Chapter 7 section 36)
The Romans took the city of Joppa easily as the inhabitants fled in their ships. A strong wind came up and blew the ships into the rocky shoreline. Those that did not drown or take their own lives were slain by the Romans. Four thousand two hundred bodies were found on the shoreline. The Romans completely demolished the city.
Many of the seditious fled to the city of Taricheae near the Lake of Gennesareth (better known as the sea of Galilee). The natural inhabitants of the city fought against them and when Titus the son of Vespasian heard the noise of the tumult he entered the city with his troops and slaughtered many until those that led the revolt were slain. The natural inhabitants did not fight hoping the Romans would spare them which they eventually did. A great number of the inhabitants fled to the lake and when they saw the city had fallen they fled in their boats. The Romans set out on boats themselves and as they also controlled the land around the lake, their was nowhere for them to flee. Those that actually fought against the Romans were run through by long poles or the Romans would board their ships and slay them with their swords. If they were able to ram there ships in the midsection, causing them to sink, the Romans would kill those who raised there heads above water with darts or by running over them with the vessel itself. If in desperation they swam to the Romans, they would cut off their heads or their hands. The rest of the ships they put to flight and slew many as they tried to make shore. Josephus described the scene; “one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery. This was the upshot of the sea-fight. The number of the slain, including those that were killed in the city before, was six thousand and five hundred.” (Josephus Wars of the Jews, Book III Chapter 10 section 9)
Vespasian deliberated with the other commanders and they convinced him that these Jews without a city represented a risk and that nothing he would do to the Jews would be improper even though he promised not to harm them. Josephus said that, Vespasian gave his commanders an ambiguous liberty to do as they advised. They permitted the prisoners to use only the road that led to Tiberias. Thinking themselves safe, they went along the road to Tiberius with their belongings as the Romans monitored their passage to the city. Vespasian ordered them to go into the stadium, where he commanded his troops to kill the old men and those he had no use for, which numbered a thousand and two hundred. Out of the young men he chose six thousand of the strongest, and sent them to Nero, to dig through the Isthmus. The remaining thirty thousand and four hundred he sold as slaves or if they were from the kingdom of Agrippa, he sent them as a present to Agrippa to do with as he pleased. However, king Agrippa in turn also sold them as slaves. (see Josephus Wars of the Jews, Book III Chapter 10 section 10)
After the death of Herod when the Jews came together to celebrate the feast of unleavened bread one of the Roman soldiers guarding the festival to prevent disorder or uprising exposed himself and spoke obscenities to the Jews causing a riot and many of the Jews began throwing stones at the soldiers. The Roman procurator Cumanus feared an assault on himself and called in more armed men. The soldiers drove them out of the temple area and caused such a panic about ten thousand of those in the city were trampled and killed. In another incident a Galilean was killed by a Samaritan. Cumanus did not deal with the situation, and a great many left the feast and in one area of Samaria they killed everyone regardless of age and set their villages on fire.
When Felix became procurator of Judea, he captured one called Eleazar and many of those that were with him who had ravaged the country for twenty years and sent them to Rome to be crucified. In their place arose a group of men in Jerusalem called Sicarii (these were discussed in more detail earlier) who were nothing more than murderers and assassins. They would stab their enemies with daggers they concealed under their clothes in broad daylight usually at festivals or large gatherings so they could conceal themselves in the crowd. The first man they slew was the high priest Jonathan and many more were slain every day. This caused great fear among the residents of Jerusalem, and many feared for their lives. Much as the residents of Virginia and Washington D.C. feared for their lives when the so-called D.C. sniper randomly shot people and caused everyone in the area to fear becoming the next victim.
There was also a disturbance in Cesarea when the Jews living there said the city was theirs. They fought and beat the Syrians in the city but Felix set his soldiers on them and killed a great many of them.
A later procurator Albinus surrounded himself with robbers that plundered the people. He also released those robbers in prison that paid him bribes so they might plunder again.
In the city of Gischala the majority of the people wanted peace but a man named John gathered together a number of the seditious and controlled the walls and gates. As previously mentioned, when Titus asked the city to surrender, John of Gischala used the Jewish Sabbath as a false pretense for delaying the surrender. When Titus withdrew, John used the occasion to flee to Jerusalem taking with him a large number of woman and children from the city. Traveling just over two miles from the city many wanted to go back. John left them behind after he encouraged them the save themselves by fleeing, because he knew the Romans would take revenge upon them. On the next day Titus came to the wall to make the surrender agreement. The people of the city opened the gate and greeted him with joy as their benefactor, as one who had delivered their city from an oppressor. They informed him of John’s flight and begged him to spare their lives. They asked him to come in and punish any of those that remained who supported the insurrection. Titus sent part of his horsemen to overtake John before he reached Jerusalem, but they were too late. Of those who fled with John that he ended up leaving behind, the Romans slew six thousand of the women and children and brought back with them almost three thousand captives.
Titus was greatly displeased that he was not able to capture John, but he had taken vengeance on those who fled with him. Instead of executing many of the cities inhabitants Titus threatened them and had his soldiers pull down a small part of the city wall as an indication of a city which had been taken in war. (see Josephus Wars of the Jews, Book IV Chapter 2 section 5)
With the taking of Gischala all of Galilee was now under Roman control.
When John arrived at Jerusalem the whole city was in an uproar with thousands crowded around John and those that fled from Gischala desiring to hear some word of how the war was progressing. John claimed they had not run from the Romans but had come to Jerusalem to fight because the city was better fortified. John spoke boastfully and gathered many more followers from among the young encouraging them to go to war. Josephus relates how those who were wise felt otherwise, “but as to the more prudent part, and those in years, there was not a man of them but foresaw what was coming, and made lamentation on that account, as if the city was already undone; and in this confusion were the people.” (Josephus Wars of the Jews, Book IV Chapter 3 section 2)
The Romans began taking Jewish city after city, but elsewhere there was lawlessness and virtual civil war among the Jews between those wanting peace and those desiring war. The dispute eventually spread between individuals who once were dear to each other so that no reconciliation was possible. Seditions arose everywhere. More often it was the young who desired insurrection. Their rashness and boldness was overpowering and at odds with the older and wiser who desired peace. Everywhere there was plundering and people massed together to rob others, so much so that Josephus said, the barbarity and iniquity between those of the Jewish nation was no different from the Romans; in fact, it would have been easier to bear being ruined by the Romans than themselves. (see Josephus Wars of the Jews, Book IV Chapter 3 section 2)
This was a time of great fear and uncertainty for many, as the seditious began murdering the prominent persons of the city. To support their evil actions they claimed (falsely) these persons were traitors and had conspired with the Romans to surrender the city to them. It was such a time of lawlessness that robbers would come out of the countryside into the cities not only to plunder, but to murder the prominent persons in the city. They committed these murders openly in the day time without regard to who witnessed them. Can you imagine the fear and the helplessness the local people felt. They were pretty much plundered at will and those they looked to for protection were slain in front of them. Josephus said, “This caused a terrible consternation among the people, and everyone contented himself with taking care of his own safety, as they would do if the city had been taken in war.” Josephus Wars of the Jews, Book IV Chapter 3 section 2)
These robbers called themselves zealots and occupied the first court of the temple. They were even bold enough to appoint high priests to conduct the temple service. At the urging of Ananus the most ancient of the (legitimate) high priests the people of Jerusalem rose up against them, and they fled inside the inner court of the temple and shut the gates.
To prevent bloodshed in the temple area Ananus posted guards to keep the zealots from tormenting and robbing the people. The situation had become so bad most of the citizens of Jerusalem felt they could no longer dwell in the city under such conditions. Ananus had John (who fled from the Romans) of Gischala negotiate with the zealots. Instead of acting on behalf of Ananus and the people, John revealed how they planned to take the temple area from the zealots and how Ananus was planning to send ambassadors to Vespasian to surrender the city to him. John could not let this happen because it would meant dire consequences for him also. John convinced the Zealots to get foreign assistance to prevent the city from being given over to the Romans. “However, it was resolved to call in the Idumeans (also known as Edomites); so they wrote a short letter to this effect: That Ananus had imposed on the people, and was betraying their metropolis to the Romans; that they themselves had revolted from the rest, and were in custody in the temple, on account of the preservation of their liberty; that there was but a small time left wherein they might hope for their deliverance; and that unless they would come immediately to their assistance, they should themselves be soon in the power of Artanus (The son of Ananus), and the city would be in the power of the Romans.” (Josephus Wars of the Jews, Book IV Chapter 4 section 1) When the Idumeans approached Jerusalem with twenty thousand men Ananus ordered the gates shut. Jesus one of the eldest of the high priests addressed the Idumeans concerning the zealots saying, “They now triumph in the desperate condition they are already in, when they hear that one people is going to fight against another people, and one city against another city, and that your nation hath gotten an army together against its own bowels.” (Josephus Wars of the Jews, Book IV Chapter 4 section 3)
Eventually John separated himself from the rest of the seditious and surrounded himself with the wickedest of the zealots. Instead of fighting each other though, they continued robbing and murdering the people. At this point the war with the Romans was of less concern to the inhabitants of Jerusalem than the sedition and tyranny they were dealing with.
Vespasian held off attacking Jerusalem because of their civil war, hoping they would weaken themselves. The rest of Judea was in turmoil because of bands of robbers based in the ancient fortress of Masada. Josephus made this statement, “Nor was there now any part of Judea that was not in a miserable condition, as well as its most eminent city also.” (Josephus Wars of the Jews, Book IV Chapter 7 section 2)
Vespasian concentrated on dealing with other Judean cities so they would not pose any interruption in the siege of Jerusalem. Because of commotions in the country of Gall and rebellion against Nero, Vespasian feared civil war in the western part of the Roman Empire and was anxious to settle the affairs of the eastern part of the empire. At this point Josephus wrote, “And now the war having gone through all the mountainous country, and all the plain country also, those that were at Jerusalem were deprived of the liberty of going out of the city; for as to such as had a mind to desert, they were watched by the zealots; and as to such as were not yet on the side of the Romans, their army kept them in, by encompassing the city round about on all sides.” (Josephus Wars of the Jews, Book IV Chapter 9 section 1) When Nero died Vespasian put off attacking Jerusalem as he anxiously awaited the outcome of events in his homeland. Meanwhile there arose another war in Jerusalem. As already mentioned, Simon the son of Giora gathered a large group of followers comprised of robbers, slaves and a number of the populace. Eventually he had an army of forty thousand men and he laid waste much of the country of Idumea. Simon surrounded Jerusalem and was more of a terror to them than the Romans and he was even more of a terror to the zealots. Simon was described as “more bloody” than John. Those that attempted to flee Jerusalem and the tyrant John were slain by the tyrant Simon outside of the city.
The Romans were having problems of their own. Not only was there sedition and civil war in Judea, but now there was civil war in Italy and a quick succession of emperors due to fighting among its leaders. Meanwhile Vespasian left Cesarea and marched against the remaining unconquered areas of Judea. (see Josephus Wars of the Jews, Book IV Chapter 9 section 9) Only Jerusalem was left except for a handful of cities that were in the possession of the robbers. The Romans set their sights on Jerusalem. Meanwhile the decision was made to admit Simon inside the city in order to neutralize John and the zealots. This was a terrible mistake as it set the stage for further destruction inside the city.
“Now about this very time it was that heavy calamities came about Rome on all sides; for Vitellius was come from Germany with his soldiery, and drew along with him a great multitude of other men besides. And when the spaces allotted for soldiers could not contain them, he made all Rome itself his camp, and filled all the houses with his armed men; which men, when they saw the riches of Rome with those eyes which had never seen such riches before, and found themselves shone round about on all sides with silver and gold, they had much ado to contain their covetous desires, and were ready to betake themselves to plunder, and to the slaughter of such as should stand in their way. And this was the state of affairs in Italy at that time.” (Josephus Wars of the Jews, Book IV Chapter 10 section 1)
Eventually after months of civil war in Rome, Vitellius and about fifty thousand of his soldiers were slain and Vespasian was declared Emperor. With Vespasian now emperor, his son Titus began to march toward Jerusalem. In a time when communication was slow, information was scarce and not always accurate. Rumors abounded, war and unrest surrounded them, civil war was within their own gates, the destruction the people feared was about to take place. The end Jesus spoke of when Jerusalem and the temple would be destroyed would soon come to pass.
And there will be famines, pestilences, troubles and earthquakes in various places; and there will be fearful sights and great signs from heaven.
The usual portrayal of the things Jesus said would come to pass is that the world will be wondering what is going on, as famines, pestilences, and earthquakes increase in frequency and severity. Again it is important to consider the context of the question Jesus was answering; what events would precede the destruction of the temple (and the city of Jerusalem). That places the time frame of these events after Jesus death and before 70 AD when the temple was destroyed. In those days much more importance was placed on events as being ordered by God than simply weather patterns, or seismic activity as we are inclined to view them today. Even local events had importance. There have always been such events as famines and earthquakes so you might expect they would have to happen in such a way that they foreshadowed the coming destruction of Jerusalem and the temple or that they might be interpreted to show God’s displeasure with the Jewish people.
A prophet from Jerusalem prophesied in Antioch that there would be a great famine in the world. Various historians confirm this famine and it appears to have started in AD 41. Famine was especially severe in Judea around AD 45,46. So much so that Josephus records corn being sent from Egypt. In AD 49,50. it was recorded as being bad in Rome, Greece and other parts of the world.
When the Idumeans brought their forces of twenty thousand men up to Jerusalem the gates were shut to keep them out (as described in the previous chapter). The city of Jerusalem had forces within and forces without that were hostile to them. That night, “there broke out a prodigious storm in the night, with the utmost violence, and very strong winds, with the largest showers of rain, with continued lightnings, terrible thunderings, and amazing concussions and bellowings of the earth, that was in an earthquake. These things were a manifest indication that some destruction was coming upon men, when the system of the world was put into this disorder; and any one would guess that these wonders foreshowed some grand calamities that were coming. (Josephus Wars of the Jews, Book IV Chapter 4 section 5) The zealots used the occasion of the storm to saw open a gate facing the Idumeans and let them in the city because the guards sought shelter from the storm. The Idumeans slew the high priests Ananus and Jesus; and more than 20,000 inhabitants of the city were slain.
The Idumeans finally came to the realization they had been lied to and left the city. Upon their leaving the zealots became even bolder in their actions as they sought out those that were valiant or strong so there would be no one to oppose them. As they slew one Niger of Peres a man of great valor in the war with the Romans he pronounced this curse on them, “that they might undergo both famine and pestilence in this war, and besides all that, they might come to the mutual slaughter of one another; all which imprecations God confirmed against these impious men, and was what came most justly upon them, when not long afterward. they tasted of their own madness in their mutual seditions one against another.” (Josephus Wars of the Jews, Book IV Chapter 6 section 1)
One of the results of war is famine, when crops or stored food supplies are destroyed. The fighting between the two main combatants John and Simon with the city as their battleground hastened the coming of famine in Jerusalem. Between the two of them they ended up almost completely destroying the cities supply of corn and provisions that would have been sufficient to provide food for a siege of many years. They hastened Jerusalem’s suffering by burning the storage houses. Their shortsightedness made it harder to resist the Romans and drained their strength. (see Josephus Wars of the Jews, Book V Chapter 1 section 4) It was not unusual for sieges to last many years, but Jerusalem, even with its strong wall would only hold up under siege for 5 months.
Josephus describes the effect this famine had on the inhabitants of Jerusalem. “Children pulled the very morsels that their fathers were eating out of their very mouths, and what was still more to be pitied, so did the mothers do as to their infants; and when those that were most dear were perishing under their hands, they were not ashamed to take from them the very last drops that might preserve their lives.” (Josephus Wars of the Jews, Book V Chapter 10 section 3)
Inside the city of Jerusalem the fountain of Siloam dried up. The last time this happened was during the reign of Zedekiah when Babylon destroyed Jerusalem and the temple. This was a sign to those who understood its significance that God would destroy Jerusalem and the temple again for their disobedience. It was also reported that a star resembling a sword stood over the city; as if to signify war or destruction was coming. There was also a comet that was visible for a full year. Such an event was taken as a sign of some significant, usually ominous event to follow. Josephus records a number of other events or signs that took place. Before the rebellion began, when great crowds were gathered together for the feast of unleavened bread on the eighth day of the month Xanthicus, [Nisan,] at the ninth hour of the night a bright light shone around the altar and the holy house for about half an hour, so bright it appeared like day. Most took it as a good sign but the learned scribes took it as a warning of bad events to follow. The eastern gate of the inner court of the temple which was made of brass was extremely heavy and took about twenty men to shut it. At the sixth hour of the night it was seen to open by itself and with great difficulty was it shut again. Once again to the common man it was taken as a sign for good, as though God was opening to them the gate of happiness, but to those of understanding it was interpreted as a sign that the security of the temple was compromised to the advantage of their enemies. Josephus reported that a few days after that feast on the twenty-first day of the month Artemisius, [Jyar,] an extraordinary and incredible phenomenon appeared in the clouds before the sun set. So amazing, it sounds like a fable, yet many people described seeing chariots and troops of soldiers in their armor running about among the clouds and the surrounding of cities. After the terrible things which befell Jerusalem, Josephus said it became even more believable that such a sign was given. At the feast of Pentecost as the priests were entering the inner court of the temple, by night, to perform their priestly service, they felt a quaking and heard a great noise; and after that they heard the sound of a great multitude saying, “Let us remove hence.” (see Josephus Wars of the Jews, Book VI Chapter 5 section 3)
Josephus relates one other event, although it was not a physical sign it is significant none the less. “But, what is still more terrible, there was one Jesus, the son of Ananus, a plebeian and a husbandman, who, four years before the war began, and at a time when the city was in very great peace and prosperity, came to that feast whereon it is our custom for every one to make tabernacles to God in the temple began on a sudden to cry aloud, 'A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!' This was his cry, as he went about by day and by night, in all the lanes of the city. However, certain of the most eminent among the populace had great indignation at this dire cry of his, and took up the man, and gave him a great number of severe stripes; yet he said nothing for himself, or any thing peculiar to those that chastised him, but still went on with the same words which he cried before. Hereupon our rulers, supposing, as the case proved to be, that this was a sort of divine fury in the man, brought him to the Roman procurator, where he was whipped till his bones were laid bare; yet he did not make any supplication for himself, nor shed any tears, but turning his voice to the most lamentable tone possible, at every stroke of the whip his answer was, 'Woe, woe to Jerusalem!' And when Albinus (for he was then our procurator) asked him, Who he was? and whence he came? and why he uttered such words? he made no manner of reply to what he said, but still did not leave off his melancholy ditty, till Albinus took him to be a madman, and dismissed him. Now, during all the time that passed before the war began, this man did not go near any of the citizens, nor was seen by them while he said so; but he every day uttered these lamentable words, as if it were his premeditated vow, 'Woe, woe to Jerusalem!' Nor did he give ill words to any of those that beat him every day, nor good words to those that gave him food; but this was his reply to all men, and indeed no other than a melancholy prediction of what was to come. This cry of his was the loudest at the festivals; and he continued this ditty for seven years and five months, without growing hoarse, or being tired therewith, until the very time that he saw his prediction in earnest fulfilled in our siege, when it ceased; for as he was going round upon the wall, he cried out with his utmost force, 'Woe, woe to the city again, and to the people, and to the holy house!' And just as he added at the last, 'Woe, woe to myself also!' there came a stone out of one of the [siege] engines, and smote him, and killed him immediately; and as he was uttering the very same predictions he gave up the ghost.” (Josephus Wars of the Jews, Book VI Chapter 5 section 3)
Josephus described the effects of famine in the city of Jerusalem in horrible detail. He does not describe famine in other parts of Judea, Samaria, and Galilee but I have no doubt it was also in some parts of the country where the Romans pillaged, destroyed and burned the peoples cities and crops. Not only had most of the people realistically feared war from the Romans and the destruction of Jerusalem, it appeared God was foretelling it also. But not all would see these events the same way. Other forces were at play that would prevent those that had the largest part in shaping these events from seeing the truth.
Then many false prophets will rise up and deceive many.
There have always been plenty of false prophets throughout the ages. Acts chapter 13 describes an encounter Barnabas and Saul had with a false prophet. (Acts 13:6-12) Both Peter and John said there were many false prophets even in their time. (2 Peter 2:1,1 John 4:1) But in keeping with the context of Jesus words and the destruction of the temple and Jerusalem, Josephus records false prophets played a major role in their destruction. “These were such men as deceived and deluded the people under pretense of Divine inspiration, but were for procuring innovations and changes of the government; and these prevailed with the multitude to act like madmen, and went before them into the wilderness, as pretending that God would there show them the signals of liberty.” (Josephus Wars of the Jews, Book II Chapter 13 section 4)
There was also an Egyptian false prophet that deceived 30,000 men and led them from the wilderness to the mount of olives with intentions of breaking into the city and conquering the Roman garrison there. Felix the procurator prevented the attempt and slew or captured the majority of those that followed him. (see Josephus Wars of the Jews, Book II Chapter 13 section 5)
Sound familiar? In Matthew 24 Jesus mentioned false christs and false prophets working collectively and in verse 26 Jesus warned if they say “He is in the desert (or wilderness). Do not go out!”
When Titus and the Romans were inside the city and the temple area, Josephus records what role a false prophet played in the destruction of a large group of people. Josephus not only highlights this particular incident but also mentions a great number of false prophets were used by the tyrants to help achieve their ends. Josephus described a group of six thousand people including woman and children who went up on top of the covered walkways that were in the outer court of the temple. A false prophet had publicly proclaimed in the city that very day, that God commanded them to get up on the temple and that they would receive miraculous signs of deliverance. But before Titus determined what to do with these people or given his commanders any orders concerning them, the soldiers in a rage set the covered walkways on fire. Some of these people died by throwing themselves headlong off the roof while other perished in the flames and not one of them lived. (see Josephus Wars of the Jews, Book VI Chapter 5 section 2)
“Now there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. Now a man that is in adversity does easily comply with such promises; for when such a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance.” (Josephus Wars of the Jews, Book VI Chapter 5 section 2)
Both Matthew and Mark also mention these false christs and false prophets would show signs and wonders if possible to deceive even the elect (Matthew 24:24 and Mark 13:22). Josephus makes no mention of actual signs performed by these false christs and prophets, but that they promised God would show miraculous signs of deliverance if they would only follow or pay heed to them.
In all three gospels Jesus speaks of wars and rumors of wars and he encourages his disciples to not be frightened or terrified, but the “end” will not come yet or immediately.
When Jesus spoke of the “end,” was he referring to the “end of the age” or was he referring to the end of Jerusalem and the Jewish nation? It would be easy to confuse this issue without considering the context carefully. The disciples questions and Jesus’ answers came about because of his comments about the destruction of the temple being so devastating that not one stone would be left on top of one another. In the discussion that followed Jesus spoke of two separate events; Jerusalem’s destruction and his visible return. Ezekiel said the end had come upon Israel when they were facing doom and destruction at the hands of Nebuchadnezzar king of Babylon.
The angel Gabriel told Daniel of Jerusalem and the temples future destruction when the armies of a prince would come. Jerusalem’s “end” would come like a flood and desolations were determined till the end of the war.
Jesus warned his disciples to flee Jerusalem when it was surrounded by armies because its desolation was near. He said these were the days of vengeance, that all the things that were written (about the destruction and desolation of Jerusalem and the judgment of its inhabitants) might be fulfilled.
After the fall of Jerusalem Josephus wrote “This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind.” (Josephus Wars of the Jews, Book VII Chapter 1 section 1) Of course just because Josephus and Daniel use the word “end” in their descriptions of what befell Jerusalem doesn’t provide proof that this was the end Jesus spoke of. Still the fall of Judea and Jerusalem and the scattering of the Jews among the nations was without question an absolutely huge event in their history. It was the end of the ancient Jewish nation, and the Jews were without a homeland, a nation to call their own for almost 1900 years. The word “end” by itself can also refer to the “end of the age.” In fact, in first Corinthians Paul referred to the “end of the age” when he said, “Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power (1 Corinthians 15:24). Still, it is sometimes difficult to determine which “end” Jesus was referring to. Jesus warned the disciples of events that would happen in their lifetime, and he told them the end would not be yet or immediately. Jesus also spoke of those who endure till the end, shall be saved.
“And you will be hated by all for My name’s sake. But he who endures to the end shall be saved.” (Mark 13:13)
Was this reference to being physically saved from the peril of those days or the ultimate salvation at the end of the age? The principle of endurance applies to both, of course. Luke appears to refer to both when he talks about being worthy to avoid these physical perils that were to come upon the Jewish nation and stand before the Son of Man (i.e. Jesus).
But to avoid the more immediate end, the doom and destruction which Jesus spoke of, would require the disciples to recognize the signs Jesus told them to look for and flee Jerusalem and Judea at the appropriate time. Otherwise, they would get caught up in its destruction.
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