REVELATION 11 -- JERUSALEM BEING TRAMPLED, RESURRECTION & RAPTURE OF THE TWO WITNESSES, THE JUDGMENT OF THE DEAD AND THE RESTORATION OF GOD’S PRESENSE -- ALL FULFILLED BY AD 70 By Michael Sullivan 1. JERUSALEM/BABYLON BEING TRAMPLED BY AD 70 “And leave out the court which is outside the temple, and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months.”(Rev. 11:2) Allowing Scripture to interpret Scripture, we can readily connect Revelation 11:2b with Luke 21:24 (which was fulfilled in AD 70): [A]nd they [“the nations”] will trample under foot the holy city for forty-two months. (Rev. 11:2b) . . . Jerusalem will be trampled under foot by the nations until the times of the nations [“forty-two months”] be fulfilled. (Lk. 21:24) In both of these verses, the nations trample Jerusalem for a period of time. There is more than similarity of language here. Jesus and John prophesied the same event —an event that was “near” and that took place in Christ’s “generation” (Lk. 21:32; Rev. 1:3; 22:10). Therefore, “forty-two months” signifies some months or years between AD 66 and 70, the years of the war that ended in the destruction of the city and the sanctuary. That was the same period of time that the angel called “a time, times, and half a time” in Daniel 12:7 and which was consummated when the power of the Old Testament “holy people” was shattered in AD 70. Some futurists say that “the great city” (“Babylon”) in that verse was “not the earthly city of Jerusalem,” even though the verse specifically states that “the great city” was “where also their Lord was crucified.” The historical referent is clear enough in that the “great city” is “where also their Lord was crucified” (Rev. 11:8). It is Jerusalem that is guilty of the blood of the old covenant witnesses; she is, par excellence, the killer of prophets (Matt. 21:33–43; 23:34–38). In fact, Jesus said, ‘it cannot be that a prophet should perish outside of Jerusalem’ (Luke 13:33).” Compare Revelation 18:24 with Matthew 23:35. It is also argued that “the holy city” in Revelation 11:2 cannot be Old Testament Jerusalem because that city was no longer holy after the veil was ripped in two in about AD 30. In this argument, it is implied that the holy covenant that was established with terrible and blazing fire, an earthquake, darkness, gloom, fear, trembling, whirlwind, and the staggering blast of a trumpet (Heb. 12:18–21) came to a final end in God’s sight with the tearing of the veil (which was later sewn back together). And therefore earthly Jerusalem ceased to be holy at that time. In contrast to this futurist myth, the author of Hebrews taught that the covenant that began with momentous signs was going to end with momentous signs in the near future: And His voice shook the earth then [at Mount Sinai], but now He has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” And this expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things [the old covenant world], in order that those things which cannot be shaken [the kingdom of Christ] may remain. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire. (Heb. 12:26–29) The old covenant did not vanish when Christ died on the Cross (Heb. 8:13). Therefore Jerusalem was still holy after Christ died because it was still the covenant city of God, even though it was being “shaken” and was being nullified (2 Cor. 3:7, 11–12) through the age-changing power of the Cross. It was still the holy city of God even though it had become “Babylon,” “Sodom,” and “Egypt” because of its sins. To the holy-yet-hardened Jewish nation belonged “the adoption as sons and the glory and the covenants and the giving of the Law and the temple service and the promises” (Rom. 3:2; 9:4). Those blessings were all still intact even after the Jews murdered the Lord and persecuted His church (1 Thess. 2:15). The unbelieving Jewish nation was still in the kingdom of God after the death and resurrection of Christ; but its days were numbered. It was soon to be cast out of the kingdom in the Parousia of Christ in the consummation of the ages (Matt. 8:12; 13:41; Gal. 4:21–31). The tearing of the veil was a sign of the coming judgment upon that generation and its temple and world. The biblical record is clear that the old covenant law remained in force for the Jews, both believing and nonbelieving, even after the Cross, until “heaven and earth” passed away in AD 70 (Heb. 8:13; 2 Cor. 3:7–18; Matt. 5:17–19; Acts 21:20–26; 24:17). Some also give the objection that “the great city” was called “Egypt” (Rev. 11:8), while old covenant Jerusalem/Israel was never described in Scripture as “Egypt” (226–227). But as David Chilton eloquently observed, this is to miss the forest for the trees: Commentators are generally unable to find Bible references comparing Israel (or Jerusalem) to Egypt, but this is the old problem of not being able to see the forest for the trees. For the proof is contained in the whole message of the New Testament. Jesus is constantly regarded as the new Moses (Acts 3:20–23; Heb. 3–4), the new Israel (Matt. 2:15), the new Temple (John 1:14; 2:19–21), and in fact a living recapitulation / transcendence of the entire history of the Exodus (cf. 1 Cor. 10:1–4). 2. THE RESURRECTION OF THE TWO WITNESSES/THE CHURCH FULFILLED BY AD 70 There of course has been many different views as to who these two witnesses are: 1) Enoch and Elijah, 2) Moses and Elijah, 3) Jeremiah and Elijah, 4) Joshua and Caleb, 5) Peter and Paul, 6) John the Baptist and Jesus, 7) John and his brother James, 8) Stephen and James of Zebedee and 9) Peter and James and 10) representative of the Jewish and Gentile church. Commentators are divided on if this is referring to two individuals or the two witnesses are symbolic of the churches testimony. I prefer the view that the two witnesses represent the testimony of the Church in fulfilling the Great Commission through the images of Moses (the law) and Elijah (the prophets) and then in 11:4 with the imagery of Zechariah’s two olive trees and a golden lampstand (Zech. 4:2-3) bring to bear the imagery of Joshua the high priest and Zerubbabel the governor – to be representative of the Church as a kingdom of Priests and Kings. Chapter 10 just finished issues pertaining to the mystery (Jew / Gentile union) and the Great Commission with there being no more “delay” because the time of fulfillment was “near” during the time John was writing. In 10 we have both the old-covenant prophets and the message of the new-covenant believers through the gospel coming together as a testimony against the old-covenant apostate City for rejecting her message. Just as the 24 elders previously represent the old-covenant 12 tribes and the new-covenant 12 apostles upon which the church is built represents the fulfillment of the message of the mystery of the Church; so we have here in 11 the imagery of the two witnesses coming together bearing testimony against Jerusalem. Jesus said that the Old Testament Scriptures and Moses himself, were sufficient to condemn them (cf. John 5:45). Jesus and Paul taught no other things except that which were written in the law and the prophets (Acts 26:22; 28:23). So it is the Church as the new-covenant Israel of God (of which the old-covenant Law and Prophets bore testimony of), now condemning the old-covenant Jerusalem through the message of the gospel. Fire comes out of their mouths consuming their enemies, because the Word of God is described as “fire” (Jeremiah 23:29). This is also why the sword (also depicting the word or testimony of God) comes forth from Jesus’ mouth and how He conquers (Revelation 19:15/Hebrews 4:12). A literal interpretation of these witnesses in the midst of a self-proclaimed symbolic book is totally misguided to say the least. These two witnesses are being described with hyperbole to represent the church in the first century as the martyrs of God and they were first described for us in chapter 6. This same group will be consistently depicted throughout the book – even into chapter 20. Probably the best commentary on this section especially in light of the immediate context of chapter 10’s themes of the great commission, the mystery, and the message of the prophets, can be found in Colossians 1:23-29. Here we see the Apostle Paul filling up in his flesh what was still lacking in regards to Christ’s afflictions, for the sake of the Church. And Paul and the Church were dying daily to the old-covenant age/law in hopes of further attaining the resurrection (Rms. 5-8; Phil. 3). The Church is now recapitulating the eschatological suffering, death and resurrection of Christ. G.K. Beale notes that the use of “body” and “bodies” still represent the church as a corporate body, “…(the body)” could be a collective singular.” “…But we must ask why singular forms of (“the body”) in vv 8a and 9a are followed by the plural (“the bodies”) in v 9b.” “…The likely reason for the change in number is to connote the corporate nature of the witnesses.”[27] And what of the loud voice calling the two witnesses to “come up here” and their ascent into heaven in verse 12? Is this a proof text for the literal rapture or a defense for a literal biological resurrection of corpses at the end of history? I would agree in connecting the ascent of the two witnesses with God gathering the Church into His kingdom at His parousia/coming in Matthew 24:30-31/Luke 21:27-32/1 Thessalonians 4:16-17/1 Corinthians 15. After all, this is the time of the seventh and final trumpet 11:15 which is the very same trumpet being blown in those passages. The blowing of the trumpet had a lot of salvific and covenantal imagery connected with it. It was the blowing of the trumpet at which God gathered Israel at Mount Sinai. The anti-type being God now consummately gathering the new covenant Israel up to Mount Zion. The trumpet sounded at the Harvest time. The anti-type being this was the time of the consummative harvest and resurrection of Israel to take place at the end of the old covenant age. The trumpet would sound when the groom came for the bride. The anti-type being this was the consummation in which Christ was coming to gather His Bride the New Jerusalem. The trumpet would sound as a battle cry to bring down God’s enemies as the last and seventh trumpet brought down the walls of Jericho. The anti-type here being old covenant Jerusalem is now the enemy of God being destroyed for not heeding the churches message. However this “rapture” of the two witnesses is no more literal than fire coming out of their mouths. I will give a more detailed exposition of 1 Thessalonians 4:16-17 later demonstrating that a literal interpretation of this passage is also not accurate. The corporate testimony and resurrection of the two witnesses symbolically represent the resurrection and transformation of the new Israel of God – the church from the glory of the old-covenant economy to the new. This was brought about with Christ’s imminent return by AD 70. 3. THE KINGDOM AND JUDGMENT OF THE DEAD FULFILLED BY AD 70 Partial preterists such as Gentry and Mathison understand Revelation 11 being fulfilled by A.D. 70 as an inauguration of the kingdom and not the consummation of fulfillment. Their partial preterist hermeneutic does well in identifying Jerusalem as the city where the Lord was crucified and the measuring of the temple as pointing to a pre-A.D. 70 date for Revelation and time frame of fulfillment. However, as we previously noted, their view falls apart in not identifying the last trumpet with the trumpet call and consummation of fulfillment described in Matthew 24:30-31, 1 Thessalonians 4 and 1 Corinthians 15. Likewise, there are numerous indicators in this chapter alone that point to a consummative fulfillment reached at the Second and final coming of the Lord not just some minor coming of the Lord. Beale correctly parallels the judgment of “the dead” with that of the judgment of the dead at the end of the millennium in 20:12-13 and the kingdom’s arrival with that of 1 Corinthians 15, “Our overall analysis of 11:15-19 argues that the hymn speaks of the consummated form of the kingdom. The striking parallel noted below between 11:18a and 20:12-13 suggests strongly that this is the case. The consummate nature of the kingdom is also indicated by the greater emphasis on God’s reign rather than Christ’s. This suggests a parallel with 1 Cor. 15:25-28, where God’s rule is emphasized over Christ’s because the consummation of Christ’s…”[33] Beale is critical of Chilton’s partial preterism where Chilton identifies the judgment of the dead here as a vindication of the righteous dead martyrs and not an inclusion of the judgment of the wicked dead which would clearly identify this passage as the consummative judgment and resurrection event. Beale correctly points out that the word for “judge” here (Gk. krino) as used elsewhere in Revelation, refers to the consummate judgment of the wicked (6:10; 16:5; 18:8, 20; 19:2, 11; 20:12-13). In Revelation 20:12-13 where again the judgment of the dead is the topic, the phrase to describe those partaking is the “small and great” which is used here in 11:19. These are death blows to the partial preterist view. But that this chapter is identifying the judgment of Babylon or the “Great City” as old-covenant Jerusalem in AD 70 as the time of the kingdom’s arrival and the judgment of “the dead” is a death blow to the futurist paradigm of Beale and others. Our position consistently maintains the clear, common sense and exegetical approaches of each view. 4. GOD’S PRESENCE RESTORED – HEAVEN OPENED & ARK SEEN Here again is another clear indicator of the consummation being reached at Christ’s Second Coming not just “a” coming of Jesus in AD 70. Beale correctly makes the typological connections between the first exodus and the second with the sounding of the trumpet brining God’s people into the rest of the new creation, “The seventh trumpet may be built around a segment from the Son of Moses in Exod. 15:13-18. There God is praised for redeeming his people by “calling them into your holy resting place” (v 13); when “the nations heard” about this deliverance “they became enraged” (…in Exod. 15:14 LXX, as in Rev. 11:18); in spite of the nations’ rage, God brought his people into his “habitation” and “sanctuary (Exod. 15:17). So then, it is declared, “the Lord reigns forever and ever” (v 18, see the verbatim parallel in Rev. 11:15). These allusions are an appropriate way to conclude the series of trumpets, since the first six have been modeled on the exodus plagues, which have led up to Exodus 15. Furthermore, the appearance of the ark in Rev. 11:19…” “…calls to mind the fall of Jericho, which marked the successful conclusion of Israel’s entry into the Promised Land after the exodus and wilderness wanderings.” “…In that episode the ark followed the trumpet blowers. This suggests further that 11:15-19 forms the content of the seventh trumpet. There are no more half-weeks (cf. 11:2-3, 10-11); the full week of consummation has been reached.”[34] Beale also cites many Jewish writings in which they understood that when the ark would be revealed to Israel--again that this would be the time of judgment and the resurrection of the dead. The appearance of the ark is symbolic of God’s presence and the time of inheriting the new creation, “This presence of God without a literal reappearance of the ark is the idea of Rev. 11:19, which is expanded in 21:3, 22, where the establishment of the end-time temple is interpreted as God’s presence in the midst of his people.” “Therefore, the ark in 11:19 is a suitable symbol for both the judgment and the reward of the last day. Therefore, the full answer to the saints’ petition for vindication in 6:9-11 is revealed in 11:15-19.”[35] Obviously we have a major contradiction taking place within Reformed eschatology! Partial preterists such as Gentry, Mathison and Sproul would tell us that the vindication of the martyrs in 6:9-11 literally took place in a “little while” referring to Christ returning in AD 70, which is accurate. But Beale and others being faithful to the recapitulation structure of Revelation sees these texts identified with the consummation judgment and rewarding of the saints at the final return of Christ and the inheritance of the new creation. Both are right and both are wrong. It is only the full preterist that can truly come and solve this dilemma by building a paradigm using the correct propositions of each side.
Posted on: Sun, 30 Nov 2014 07:42:53 +0000
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