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EARLY CHURCH

Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
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Jerome
King Jesus
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Lactantius
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Mark
Justin Martyr
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Matthew
Melito
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Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St. Symeon
Tertullian
Theophylact
Victorinus

HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation in Past)

Joseph Addison
Oswald T. Allis
Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale
Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus

David Brown
"Haddington Brown"
F.F. Bruce

Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards

E.B. Elliott
Heinrich Ewald
Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg
Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull
Johann Lange

Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther

James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
 Blaise Pascal
William W. Patton
Arthur Pink

Thomas Pyle
Maurus Rabanus
St. Remigius

Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John Smith
C.H. Spurgeon

Rudolph E. Stier
A.H. Strong
St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield

Noah Webster
John Wesley
B.F. Westcott
William Whiston
Herman Witsius
N.T. Wright

John Wycliffe
Richard Wynne
C.F.J. Zullig

MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation in Past)

Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke

Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert Thorndike
C. Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
 

FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any Particular Eschatology)

Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm. Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd
E.B. Elliott
G.S. Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice

Benjamin Jowett
John N.D. Kelly

Hal Lindsey
John MacArthur
William Miller
Robert Mounce

Eduard Reuss

J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith

Norman Snaith
"Televangelists"
Thomas Torrance
Jack/Rex VanImpe
John Walvoord

Quakers : George Fox | Margaret Fell (Fox) | Isaac Penington


PRETERIST UNIVERSALISM | MODERN PRETERISM | PRETERIST IDEALISM

Jerusalem as Historical City
History and Desolations of Jerusalem


Jerusalem as Historical City- Temple | Jerusalem as Prophetic Focal Point | Jerusalem as Babylon | Jerusalem as Heavenly City


Josephus' Wars of the Jews Archive | Gibbon's Decline and Fall of the Roman Empire, CH 16  | Dissertations on The Destruction of Jerusalem | Scientific Date for the Destruction of Herod's Temple in AD70 | The Destruction of Jerusalem | The Jewish War and Destruction of Jerusalem | Jerusalem, the Harlot | The Destruction of Jerusalem | Why Was the Second Temple Destroyed? | The Harlot City | Stone Piles that Memorialize Jerusalem's Destruction | The Effects of the Fall of Jerusalem on Christianity | Images of the Temple | Ancient Maps of Jerusalem | First Century Jerusalem | Ancient coins from the first Jewish revolt | Before A.D. 71 - A.D. 71-1099 | 1415 | Cornelius Tacitus - Histories, Book V. A.D.70

"Three great monotheistic religions deem it sacred, yet no city has a comparable history of carnage, destruction, and strife" (NY Times. Dec. 8, 1996, p. 13)

 

SECOND COMMONWEALTH HISTORY

  • Rome and the Jews "as we think of Jerusalem in those final hours of the war we have to [imagine] a stream of refugees fleeing the city, and as they look back seeing the temple in flames. The smoke rising on the horizon and they are wondering what it is that will be the center of their faith now that the house of God has been destroyed...."
  • Between Nippon and Zion - "The Fall of Jerusalem to the Roman army in 70AD, and the destruction of the Second Temple, had a devastating effect on the early Christians (see S.G.F. Brandon, The Fall of Jerusalem and the Christian Church). It enabled the "Hellenistic" faction, associated with Paul and Rome, to triumph over the "Jewish" faction, associated with James and Jerusalem (Robert Eisenmann, The Dead Sea Scrolls and the First Christians and James the Brother of Jesus)."

  • The Original 9/11 - "Ground zero" is the Temple Mount in Jerusalem, where the two Temples stood before being sacked by the Babylonians and the Romans, centuries apart.  Jerusalem's skyline has never been the same since that fateful day, over 1900 years ago, when the emperor Vespasian's troops, led by his son Titus, set the Temple alight, mercilessly pillaging and ransacking the place where the Holy of Holies had stood. "

  • The Last Days of Judah's Commonwealth - John Thomas "Our conclusion then, concerning Peter, as constituted of the Apostleship of the Jews, is, that holy spirit in him had specially to do in the matter of judgment with those calamities which were then soon to be poured out upon the ruling power of the then existing kosmos."

The Destruction of Jerusalem in 70 A.D.

Jesus' words or warning to Jerusalem written below were fulfilled exactly in the destruction of Jerusalem in 70 A.D.:

"For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." Luke 19:42-44.


From the crest of Olivet, Jesus looked upon Jerusalem. Fair and peaceful was the scene spread out before Him. It was the season of the Passover, and from all lands the children of Jacob had gathered there to celebrate the great national festival. In the midst of gardens and vineyards, and green slopes studded with pilgrims' tents, rose the terraced hills, the stately palaces, and massive bulwarks of Israel's capital. The daughter of Zion seemed in her pride to say, I sit a queen and shall see no sorrow; as lovely then, and deeming herself as secure in Heaven's favor, as when, ages before, the royal minstrel sang: "Beautiful for situation, the joy of the whole earth, is Mount Zion, . . . the city of the great King." Psalm 48:2. In full view were the magnificent buildings of the temple. The rays of the setting sun lighted up the snowy whiteness of its marble walls and gleamed from golden gate and tower and pinnacle. "The perfection of beauty" it stood, the pride of the Jewish nation. What child of Israel could gaze upon the scene without a thrill of joy and admiration! But far other thoughts occupied the mind of Jesus. "When He was come near, He beheld the city, and wept over it." Luke 19:41. Amid the universal rejoicing of the triumphal entry, while palm branches waved, while glad hosannas awoke the echoes of the hills, and thousands of voices declared Him king, the world's Redeemer was overwhelmed with a sudden and mysterious sorrow. He, the Son of God, the Promised One of Israel, whose power had conquered death and called its captives from the grave, was in tears, not of ordinary grief, but of intense, irrepressible agony.

His tears were not for Himself, though He well knew whither His feet were tending. Before Him lay Gethsemane, the scene of His approaching agony. The sheepgate also was in sight, through which for centuries the victims for sacrifice had been led, and which was to open for Him when He should be "brought as a lamb to the slaughter." Isaiah 53:7. Not far distant was Calvary, the place of crucifixion. Upon the path which Christ was soon to tread must fall the horror of great darkness as He should make His soul an offering for sin. Yet it was not the contemplation of these scenes that cast the shadow upon Him in this hour of gladness. No foreboding of His own superhuman anguish clouded that unselfish spirit. He wept for the doomed thousands of Jerusalem--because of the blindness and impenitence of those whom He came to bless and to save.

The history of more than a thousand years of God's special favor and guardian care, manifested to the chosen people, was open to the eye of Jesus. There was Mount Moriah, where the son of promise, an unresisting victim, had been bound to the altar--emblem of the offering of the Son of God. There the covenant of blessing, the glorious Messianic promise, had been confirmed to the father of the faithful. Genesis 22:9, 16-18. There the flames of the sacrifice ascending to heaven from the threshing floor of Ornan had turned aside the sword of the destroying angel (1 Chronicles 21)-- fitting symbol of the Saviour's sacrifice and mediation for guilty men. Jerusalem had been honored of God above all the earth. The Lord had "chosen Zion," He had "desired it for His habitation." Psalm 132:13. There, for ages, holy prophets had uttered their messages of warning. There priests had waved their censers, and the cloud of incense, with the prayers of the worshipers, had ascended before God. There daily the blood of slain lambs had been offered, pointing forward to the Lamb of God. There Jehovah had revealed His presence in the cloud of glory above the mercy seat. There rested the base of that mystic ladder connecting earth with heaven (Genesis 28:12; John 1:51)--that ladder upon which angels of God descended and ascended, and which opened to the world the way into the holiest of all. Had Israel as a nation preserved her allegiance to Heaven, Jerusalem would have stood forever, the elect of God. Jeremiah 17:21-25. But the history of that favored people was a record of backsliding and rebellion. They had resisted Heaven's grace, abused their privileges, and slighted their opportunities.

Although Israel had "mocked the messengers of God, and despised His words, and misused His prophets" (2 Chronicles 36:16), He had still manifested Himself to them, as "the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth" (Exodus 34:6); notwithstanding repeated rejections, His mercy had continued its pleadings. With more than a father's pitying love for the son of his care, God had "sent to them by His messengers, rising up betimes, and sending; because He had compassion on His people, and on His dwelling place." 2 Chronicles 36:15. When remonstrance, entreaty, and rebuke had failed, He sent to them the best gift of heaven; nay, He poured out all heaven in that one Gift.

The Son of God Himself was sent to plead with the impenitent city. It was Christ that had brought Israel as a goodly vine out of Egypt. Psalm 80:8. His own hand had cast out the heathen before it. He had planted it "in a very fruitful hill." His guardian care had hedged it about. His servants had been sent to nurture it. "What could have been done more to My vineyard," He exclaims, "that I have not done in it?" Isaiah 5:1-4. Though when He looked that it should bring forth grapes, it brought forth wild grapes, yet with a still yearning hope of fruitfulness He came in person to His vineyard, if haply it might be saved from destruction. He digged about His vine; He pruned and cherished it. He was unwearied in His efforts to save this vine of His own planting.

For three years the Lord of light and glory had gone in and out among His people. He "went about doing good, and healing all that were oppressed of the devil," binding up the brokenhearted, setting at liberty them that were bound, restoring sight to the blind, causing the lame to walk and the deaf to hear, cleansing the lepers, raising the dead, and preaching the gospel to the poor. Acts 10:38; Luke 4:18; Matthew 11:5. To all classes alike was addressed the gracious call: "Come unto Me, all ye that labor and are heavy-laden, and I will give you rest." Matthew 11:28.

Though rewarded with evil for good, and hatred for His love (Psalm 109:5), He had steadfastly pursued His mission of mercy. Never were those repelled that sought His grace. A homeless wanderer, reproach and penury His daily lot, He lived to minister to the needs and lighten the woes of men, to plead with them to accept the gift of life. The waves of mercy, beaten back by those stubborn hearts, returned in a stronger tide of pitying, inexpressible love. But Israel had turned from her best Friend and only Helper. The pleadings of His love had been despised, His counsels spurned, His warnings ridiculed.

The hour of hope and pardon was fast passing; the cup of God's long-deferred wrath was almost full. The cloud that had been gathering through ages of apostasy and rebellion, now black with woe, was about to burst upon a guilty people; and He who alone could save them from their impending fate had been slighted, abused, rejected, and was soon to be crucified. When Christ should hang upon the cross of Calvary, Israel's day as a nation favored and blessed of God would be ended. The loss of even one soul is a calamity infinitely outweighing the gains and treasures of a world; but as Christ looked upon Jerusalem, the doom of a whole city, a whole nation, was before Him--that city, that nation, which had once been the chosen of God, His peculiar treasure.

Prophets had wept over the apostasy of Israel and the terrible desolations by which their sins were visited. Jeremiah wished that his eyes were a fountain of tears, that he might weep day and night for the slain of the daughter of his people, for the Lord's flock that was carried away captive. Jeremiah 9:1; 13:17. What, then, was the grief of Him whose prophetic glance took in, not years, but ages! He beheld the destroying angel with sword uplifted against the city which had so long been Jehovah's dwelling place. From the ridge of Olivet, the very spot afterward occupied by Titus and his army, He looked across the valley upon the sacred courts and porticoes, and with tear-dimmed eyes He saw, in awful perspective, the walls surrounded by alien hosts. He heard the tread of armies marshaling for war. He heard the voice of mothers and children crying for bread in the besieged city. He saw her holy and beautiful house, her palaces and towers, given to the flames, and where once they stood, only a heap of smoldering ruins.

Looking down the ages, He saw the covenant people scattered in every land, "like wrecks on a desert shore." In the temporal retribution about to fall upon her children, He saw but the first draft from that cup of wrath which at the final judgment she must drain to its dregs. Divine pity, yearning love, found utterance in the mournful words: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" O that thou, a nation favored above every other, hadst known the time of thy visitation, and the things that belong unto thy peace! I have stayed the angel of justice, I have called thee to repentance, but in vain. It is not merely servants, delegates, and prophets, whom thou hast refused and rejected, but the Holy One of Israel, thy Redeemer. If thou art destroyed, thou alone art responsible. "Ye will not come to Me, that ye might have life." Matthew 23:37; John 5:40.

Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!

Two days before the Passover, when Christ had for the last time departed from the temple, after denouncing the hypocrisy of the Jewish rulers, He again went out with His disciples to the Mount of Olives and seated Himself with them upon the grassy slope overlooking the city. Once more He gazed upon its walls, its towers, and its palaces. Once more He beheld the temple in its dazzling splendor, a diadem of beauty crowning the sacred mount.

A thousand years before, the psalmist had magnified God's favor to Israel in making her holy house His dwelling place: "In Salem also is His tabernacle, and His dwelling place in Zion." He "chose the tribe of Judah, the Mount Zion which He loved. And He built His sanctuary like high palaces." Psalms 76:2; 78:68, 69. The first temple had been erected during the most prosperous period of Israel's history. Vast stores of treasure for this purpose had been collected by King David, and the plans for its construction were made by divine inspiration. 1 Chronicles 28:12, 19. Solomon, the wisest of Israel's monarchs, had completed the work. This temple was the most magnificent building which the world ever saw. Yet the Lord had declared by the prophet Haggai, concerning the second temple: "The glory of this latter house shall be greater than of the former." "I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts." Haggai 2:9, 7.

After the destruction of the temple by Nebuchadnezzar it was rebuilt about five hundred years before the birth of Christ by a people who from a lifelong captivity had returned to a wasted and almost deserted country. There were then among them aged men who had seen the glory of Solomon's temple, and who wept at the foundation of the new building, that it must be so inferior to the former. The feeling that prevailed is forcibly described by the prophet: "Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?" Haggai 2:3; Ezra 3:12. Then was given the promise that the glory of this latter house should be greater than that of the former.

But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.

For centuries the Jews had vainly endeavored to show wherein the promise of God given by Haggai had been fulfilled; yet pride and unbelief blinded their minds to the true meaning of the prophet's words. The second temple was not honored with the cloud of Jehovah's glory, but with the living presence of One in whom dwelt the fullness of the Godhead bodily--who was God Himself manifest in the flesh. The "Desire of all nations" had indeed come to His temple when the Man of Nazareth taught and healed in the sacred courts. In the presence of Christ, and in this only, did the second temple exceed the first in glory. But Israel had put from her the proffered Gift of heaven. With the humble Teacher who had that day passed out from its golden gate, the glory had forever departed from the temple. Already were the Saviour's words fulfilled: "Your house is left unto you desolate." Matthew 23:38.

The disciples had been filled with awe and wonder at Christ's prediction of the overthrow of the temple, and they desired to understand more fully the meaning of His words. Wealth, labor, and architectural skill had for more than forty years been freely expended to enhance its splendors. Herod the Great had lavished upon it both Roman wealth and Jewish treasure, and even the emperor of the world had enriched it with his gifts. Massive blocks of white marble, of almost fabulous size, forwarded from Rome for this purpose, formed a part of its structure; and to these the disciples had called the attention of their Master, saying: "See what manner of stones and what buildings are here!" Mark 13:1.

To these words, Jesus made the solemn and startling reply: "Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." Matthew 24:2.

With the overthrow of Jerusalem the disciples associated the events of Christ's personal coming in temporal glory to take the throne of universal empire, to punish the impenitent Jews, and to break from off the nation the Roman yoke. The Lord had told them that He would come the second time. Hence at the mention of judgments upon Jerusalem, their minds reverted to that coming; and as they were gathered about the Saviour upon the Mount of Olives, they asked: "When shall these things be? and what shall be the sign of Thy coming, and of the end of the world?" Verse 3.

The future was mercifully veiled from the disciples. Had they at that time fully comprehend the two awful facts-- the Redeemer's sufferings and death, and the destruction of their city and temple--they would have been overwhelmed with horror. Christ presented before them an outline of the prominent events to take place before the close of time. His words were not then fully understood; but their meaning was to be unfolded as His people should need the instruction therein given. The prophecy which He uttered was twofold in its meaning; while foreshadowing the destruction of Jerusalem, it prefigured also the terrors of the last great day.

Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains." Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.

In the reign of Herod, Jerusalem had not only been greatly beautified, but by the erection of towers, walls, and fortresses, adding to the natural strength of its situation, it had been rendered apparently impregnable. He who would at this time have foretold publicly its destruction, would, like Noah in his day, have been called a crazed alarmist. But Christ had said: "Heaven and earth shall pass away, but My words shall not pass away." Matthew 24:35. Because of her sins, wrath had been denounced against Jerusalem, and her stubborn unbelief rendered her doom certain.

The Lord had declared by the prophet Micah: "Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us." Micah 3:9-11.

These words faithfully described the corrupt and self-righteous inhabitants of Jerusalem. While claiming to observe rigidly the precepts of God's law, they were transgressing all its principles. They hated Christ because His purity and holiness revealed their iniquity; and they accused Him of being the cause of all the troubles which had come upon them in consequence of their sins. Though they knew Him to be sinless, they had declared that His death was necessary to their safety as a nation. "If we let Him thus alone," said the Jewish leaders, "all men will believe on Him: and the Romans shall come and take away both our place and nation." John 11:48. If Christ were sacrificed, they might once more become a strong, united people. Thus they reasoned, and they concurred in the decision of their high priest, that it would be better for one man to die than for the whole nation to perish.

Thus the Jewish leaders had built up "Zion with blood, and Jerusalem with iniquity." Micah 3:10. And yet, while they slew their Saviour because He reproved their sins, such was their self-righteousness that they regarded themselves as God's favored people and expected the Lord to deliver them from their enemies. "Therefore," continued the prophet, "shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest." Verse 12.

For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God's dealings with the Jewish nation. The command had gone forth, "Cut it down; why cumbereth it the ground?" (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents' sins, and filled up the measure of their iniquity.

The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason--controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: "Cause the Holy One of Israel to cease from before us." Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.

The leaders of the opposing factions at times united to plunder and torture their wretched victims, and again they fell upon each other's forces and slaughtered without mercy. Even the sanctity of the temple could not restrain their horrible ferocity. The worshipers were stricken down before the altar, and the sanctuary was polluted with the bodies of the slain. Yet in their blind and blasphemous presumption the instigators of this hellish work publicly declared that they had no fear that Jerusalem would be destroyed, for it was God's own city. To establish their power more firmly, they bribed false prophets to proclaim, even while Roman legions were besieging the temple, that the people were to wait for deliverance from God. To the last, multitudes held fast to the belief that the Most High would interpose for the defeat of their adversaries. But Israel had spurned the divine protection, and now she had no defense. Unhappy Jerusalem! rent by internal dissensions, the blood of her children slain by one another's hands crimsoning her streets, while alien armies beat down her fortifications and slew her men of war!

All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: "With what measure ye mete, it shall be measured to you again." Matthew 7:2.

Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: "Let us depart hence." The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.(According to Milman, The History of the Jews, book 13.)

For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: "A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!"-- Ibid . This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: "Woe, woe to Jerusalem!" "woe, woe to the inhabitants thereof!" His warning cry ceased not until he was slain in the siege he had foretold.

Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. "When ye shall see Jerusalem compassed with armies," said Jesus, "then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out." Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God's merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour's warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety--the city of Pella, in the land of Perea, beyond Jordan.

The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.

Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls. Their stores of provision, which if carefully preserved would have supplied the inhabitants for years, had previously been destroyed through the jealousy and revenge of the contending factions, and now all the horrors of starvation were experienced. A measure of wheat was sold for a talent. So fierce were the pangs of hunger that men would gnaw the leather of their belts and sandals and the covering of their shields. Great numbers of the people would steal out at night to gather wild plants growing outside the city walls, though many were seized and put to death with cruel torture, and often those who returned in safety were robbed of what they had gleaned at so great peril. The most inhuman tortures were inflicted by those in power, to force from the want-stricken people the last scanty supplies which they might have concealed. And these cruelties were not infrequently practiced by men who were themselves well fed, and who were merely desirous of laying up a store of provision for the future. Thousands perished from famine and pestilence. Natural affection seemed to have been destroyed. Husbands robbed their wives, and wives their husbands. Children would be seen snatching the food from the mouths of their aged parents. The question of the prophet, "Can a woman forget her sucking child?" received the answer within the walls of that doomed city: "The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people." Isaiah 49:15; Lamentations 4:10. Again was fulfilled the warning prophecy given fourteen centuries before: "The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, . . . and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates." Deuteronomy 28:56, 57.

The Roman leaders endeavored to strike terror to the Jews and thus cause them to surrender. Those prisoners who resisted when taken, were scourged, tortured, and crucified before the wall of the city. Hundreds were daily put to death in this manner, and the dreadful work continued until, along the Valley of Jehoshaphat and at Calvary, crosses were erected in so great numbers that there was scarcely room to move among them. So terribly was visited that awful imprecation uttered before the judgment seat of Pilate: "His blood be on us, and on our children." Matthew 27:25.

Titus would willingly have put an end to the fearful scene, and thus have spared Jerusalem the full measure of her doom. He was filled with horror as he saw the bodies of the dead lying in heaps in the valleys. Like one entranced, he looked from the crest of Olivet upon the magnificent temple and gave command that not one stone of it be touched. Before attempting to gain possession of this stronghold, he made an earnest appeal to the Jewish leaders not to force him to defile the sacred place with blood. If they would come forth and fight in any other place, no Roman should violate the sanctity of the temple. Josephus himself, in a most eloquent appeal, entreated them to surrender, to save themselves, their city, and their place of worship. But his words were answered with bitter curses. Darts were hurled at him, their last human mediator, as he stood pleading with them. The Jews had rejected the entreaties of the Son of God, and now expostulation and entreaty only made them more determined to resist to the last. In vain were the efforts of Titus to save the temple; One greater than he had declared that not one stone was to be left upon another.

The blind obstinacy of the Jewish leaders, and the detestable crimes perpetrated within the besieged city, excited the horror and indignation of the Romans, and Titus at last decided to take the temple by storm. He determined, however, that if possible it should be saved from destruction. But his commands were disregarded. After he had retired to his tent at night, the Jews, sallying from the temple, attacked the soldiers without. In the struggle, a firebrand was flung by a soldier through an opening in the porch, and immediately the cedar-lined chambers about the holy house were in a blaze. Titus rushed to the place, followed by his generals and legionaries, and commanded the soldiers to quench the flames. His words were unheeded. In their fury the soldiers hurled blazing brands into the chambers adjoining the temple, and then with their swords they slaughtered in great numbers those who had found shelter there. Blood flowed down the temple steps like water. Thousands upon thousands of Jews perished. Above the sound of battle, voices were heard shouting: "Ichabod!"--the glory is departed.

"Titus found it impossible to check the rage of the soldiery; he entered with his officers, and surveyed the interior of the sacred edifice. The splendor filled them with wonder; and as the flames had not yet penetrated to the holy place, he made a last effort to save it, and springing forth, again exhorted the soldiers to stay the progress of the conflagration. The centurion Liberalis endeavored to force obedience with his staff of office; but even respect for the emperor gave way to the furious animosity against the Jews, to the fierce excitement of battle, and to the insatiable hope of plunder. The soldiers saw everything around them radiant with gold, which shone dazzlingly in the wild light of the flames; they supposed that incalculable treasures were laid up in the sanctuary. A soldier, unperceived, thrust a lighted torch between the hinges of the door: the whole building was in flames in an instant. The blinding smoke and fire forced the officers to retreat, and the noble edifice was left to its fate.

It was an appalling spectacle to the Roman--what was it to the Jew? The whole summit of the hill which commanded the city, blazed like a volcano. One after another the buildings fell in, with a tremendous crash, and were swallowed up in the fiery abyss. The roofs of cedar were like sheets of flame; the gilded pinnacles shone like spikes of red light; the gate towers sent up tall columns of flame and smoke. The neighboring hills were lighted up; and dark groups of people were seen watching in horrible anxiety the progress of the destruction: the walls and heights of the upper city were crowded with faces, some pale with the agony of despair, others scowling unavailing vengeance. The shouts of the Roman soldiery as they ran to and fro, and the howlings of the insurgents who were perishing in the flames, mingled with the roaring of the conflagration and the thundering sound of falling timbers. The echoes of the mountains replied or brought back the shrieks of the people on the heights; all along the walls resounded screams and wailings; men who were expiring with famine rallied their remaining strength to utter a cry of anguish and desolation.

"The slaughter within was even more dreadful than the spectacle from without. Men and women, old and young, insurgents and priests, those who fought and those who entreated mercy, were hewn down in indiscriminate carnage. The number of the slain exceeded that of the slayers. The legionaries had to clamber over heaps of dead to carry on the work of extermination."--Milman, The History of the Jews, book 16.

After the destruction of the temple, the whole city soon fell into the hands of the Romans. The leaders of the Jews forsook their impregnable towers, and Titus found them solitary. He gazed upon them with amazement, and declared that God had given them into his hands; for no engines, however powerful, could have prevailed against those stupendous battlements. Both the city and the temple were razed to their foundations, and the ground upon which the holy house had stood was "plowed like a field." Jeremiah 26:18. In the siege and the slaughter that followed, more than a million of the people perished; the survivors were carried away as captives, sold as slaves, dragged to Rome to grace the conqueror's triumph, thrown to wild beasts in the amphitheaters, or scattered as homeless wanderers throughout the earth.

The Jews had forged their own fetters; they had filled for themselves the cup of vengeance. In the utter destruction that befell them as a nation, and in all the woes that followed them in their dispersion, they were but reaping the harvest which their own hands had sown. Says the prophet: "O Israel, thou hast destroyed thyself;" "for thou hast fallen by thine iniquity." Hosea 13:9; 14:1. Their sufferings are often represented as a punishment visited upon them by the direct decree of God. It is thus that the great deceiver seeks to conceal his own work. By stubborn rejection of divine love and mercy, the Jews had caused the protection of God to be withdrawn from them, and Satan was permitted to rule them according to his will. The horrible cruelties enacted in the destruction of Jerusalem are a demonstration of Satan's vindictive power over those who yield to his control.

We cannot know how much we owe to Christ for the peace and protection which we enjoy. It is the restraining power of God that prevents mankind from passing fully under the control of Satan. The disobedient and unthankful have great reason for gratitude for God's mercy and long-suffering in holding in check the cruel, malignant power of the evil one. But when men pass the limits of divine forbearance, that restraint is removed. God does not stand toward the sinner as an executioner of the sentence against transgression; but He leaves the rejectors of His mercy to themselves, to reap that which they have sown. Every ray of light rejected, every warning despised or unheeded, every passion indulged, every transgression of the law of God, is a seed sown which yields its unfailing harvest. The Spirit of God, persistently resisted, is at last withdrawn from the sinner, and then there is left no power to control the evil passions of the soul, and no protection from the malice and enmity of Satan. The destruction of Jerusalem is a fearful and solemn warning to all who are trifling with the offers of divine grace and resisting the pleadings of divine mercy. Never was there given a more decisive testimony to God's hatred of sin and to the certain punishment that will fall upon the guilty.

The Saviour's prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God's mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,--the long procession of tumults, conflicts, and revolutions, the "battle of the warrior . . . with confused noise, and garments rolled in blood" (Isaiah 9:5),-- what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan's rule.

But in that day, as in the time of Jerusalem's destruction, God's people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: "Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other." Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.

Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem's destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: "There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations." Luke 21:25; Matthew 24:29; Mark 13:24-26; Revelation 6:12-17. Those who behold these harbingers of His coming are to "know that it is near, even at the doors." Matthew 24:33. "Watch ye therefore," are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, "the day of the Lord so cometh as a thief in the night." 1 Thessalonians 5:2-5.

The world is no more ready to credit the message for this time than were the Jews to receive the Saviour's warning concerning Jerusalem. Come when it may, the day of God will come unawares to the ungodly. When life is going on in its unvarying round; when men are absorbed in pleasure, in business, in traffic, in money-making; when religious leaders are magnifying the world's progress and enlightenment, and the people are lulled in a false security--then, as the midnight thief steals within the unguarded dwelling, so shall sudden destruction come upon the careless and ungodly, "and they shall not escape." Verse 3.


If I forget thee O Jerusalem, let my right hand lose her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I set not Jerusalem above my chiefest joy. [Psalms 137:5-6]

Maps contribute greatly to the understanding of history by providing an essential spatial context for events. They are commonly regarded as scientific documents that objectively portray geographic reality. There are several reasons why this may not be the case. Mapmaking requires a deliberate selection of the information to be included (and excluded) and the manner in which it is depicted. This is a subjective process reflecting, in addition to geographic knowledge and technical expertise, the cultural background, convictions, and biases of the mapmaker. Such considerations assume more than usual importance in the case of Jerusalem because of its special status as a sacred city and the strong feelings that it evokes.

The maps and plans displayed here illustrate some significant events and periods in the history of Jerusalem. Most of these images were created long after the events and periods they purport to illustrate, by makers who had never visited Jerusalem. They were based on secondary sources such as the Bible and early historical accounts, sometimes supplemented by eyewitness reports of travelers, and almost always by a liberal dose of imagination. Sites regarded as important for religious or historical reasons were depicted, often on a disproportionately large scale, to the exclusion of those deemed less important. Landmarks and holy sites whose correct locations were unknown or speculative were confidently placed in their imputed or "traditional" positions. Time was often "telescoped" to create multiepochal portrayals in which places and events from various eras were depicted as though they were contemporaneous; e.g., Solomon's Temple and the Crucifixion. Despite their faults, these documents provide fascinating and informative insights into the history of Jerusalem.

It will be noted that some of the maps are designed with east or west at the top, instead of north. Eastern orientation was customary on early maps before the modern convention of placing north at the top was adopted. Furthermore, pilgrims usually reached Jerusalem by traveling eastward from Mediterranean ports, so that their first view of the city was toward the east. The opposite view, toward the west from the Mount of Olives, was favored by artists and tourists because it afforded a panorama of the old city and its principal holy sites; in addition, the Mount of Olives was believed to be the traditional site from which Jesus viewed the city [Luke 19:41]. (Source: http://www.usm.maine.edu/~maps/exhibit1)

 

THE SIEGES OF JERUSALEM

"'...when ye shall see Jerusalem compassed with armies...'

"And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh."--Luke 21:20

Number in Scripture
Its Supernatural Design and Spiritual Significance
E. W. Bullinger (1837-1913)

The sieges of Jerusalem have been 27 in number, or three times nine, and they are stamped with the number of Divine completenss (3) and the number of judgment (9). As the significance of other numbers is involved and illustrated in these 27, we give a complete list of all Jerusalem's sieges.

1. By the children of Judah against the Jebusites (Judg 1:8) about 1425 BC, and as this is the first, we may note the solemn words which so vividly stamp, from the first, what was to be the after history of the city,--"Now the children of Judah had fought against Jerusalem, and had taken it,and smitten it with the edge of the sword, and set the city on fire." This was about 1400 BC, or 700 years before Rome was founded. This siege was only partial, for in David's reign we still find the Jebusites occupying the citadel.

2. By David against the Jebusites (2 Sam 5:6-10; 1 Chron 12:23-39), about 1046 BC.

3. By Shishak, king of Egypt, against Rehoboam (2 Chron 12:9; 1 Kings 14:25,26), about 971 BC. To this there was only a feeble resistance, and the Temple was plundered.

4. By the Philistines, Arabians, and Ethiopians against Jehoram (2 Chron 21:16), about 887 BC. In this siege the royal palace was sacked, and the Temple again plundered.

5. By Jehoash, king of Israel, against Amaziah, king of Judah (2 Kings 14:13,14), about 826 BC. The wall was broken down and the city and Temple pillaged.

6. Rezin, king of Syria, and Pekah, king of Israel, against Ahaz (2 Chron 28), about 841 BC. The city held out, but Ahaz sought the aid of Tiglath-Pileser, king of Assyria, who stripped the Temple.

7. By Sennacherib, king of Assyria, against Hezekiah (2 Chron 32), about 713 BC. In this case the siege was raised by a Divine interposition, as foretold by Isaiah the prophet.

8. Nebuchadnezzar, king of Babylon, against Jehoiakim (2 Chron 36:7), about 606 BC, when the Temple was partly pillaged.

9. By Nebuchadnezzar again, against Jehoiachin (2 Chron 36:10), about 599 BC, when the pillage of the Temple was completed and 10,000 people carried away.

10. By Nebuchadnezzar, BC 590-585, against Zedekiah (2 Chron 36:17-20), when the overthrow was complete, the Temple burnt with fire, * and the city lay desolate for 50 years. After some 58 years, it was again besieged.

* It was in the ninth year of Nebuchadnezzar that the house of God was burnt; and on the ninth day of the fourth month that the famine prevailed (2 Kings 25). It may be noted also here, that it was in the ninth year of Hosea that the king of Assyria took Samaria, and carried Israel away (2 Kings 17:6).

11. By Ptolemy Soter, king of Egypt, against the Jews (320 BC). More than 100,000 captives were taken to Egypt.

12. By Antiochus the Great, about 203 BC.

13. By Scopus, a general of Alexander, about 199 BC, who left a garrison.

14. By Antiochus again, 168 BC, the worst siege since No. 10. The whole city was pillaged, 10,000 captives taken, the walls were destroyed, the altar was defiled, ancient manuscripts perished, the finest buildings were burned, and the Jews were forbidden to worship there. This was the Preteritist fulfilment of Daniel's prophecy (9 and 11), and a foreshadowing example of what the Futurist fulfilment will yet be.

15. By Antiochus again, about 162 BC, against Judas Maccabaeus. This time honourable terms were made, and certain privileges were secured.

16. By Antiochus Sidetes, king of Syria, against John Hyrcanus, about 135 BC.

17. By Hyrcanus (son of Alex. Jannaeus) and the Priest Aristobulus. The siege was raised by Scaurus, one of Pompey's lieutenants, about 65 BC.

18. By Pompey, against Aristobulus, about 63 BC. The machines were moved on the Sabbath, when the Jews made no resistance. Only thus was it then reduced; 12,000 Jews were slain.

19. * Herod with a Roman army besieged the city in 39 BC for five months.

* Antigonus, son of Aristobulus, with a Parthian army took the city in 40 BC; but there was no siege, the city was taken by sudden surprise.

20. By Titus AD 70. At this memorable siege the conquest was complete. The Second Temple (Herod's) was burnt (in spite of Titus' orders). The tenth legion was left to carry out the work of destruction, and for another 50 years the city again disappears from history, as it did after the tenth siege.

21. The Romans had again to besiege the city in 135 AD against the false Messiah, Bar-Cochebas, who had acquired possession of the ruins. Not much is known of this, perhaps the most awful of all the sieges. So great and severe was the struggle, that Hadrian, in announcing to the Roman Senate the conclusion of the war, refrained from using the usual congratulatory phrase. The city was now obliterated. Its very name was changed, and it was renamed Aelia Capitolinus. A Temple was erected to Jupiter, and a statue of Hadrian placed on the site of the Holy of Holies. For 200 years the city passed out of history, no Jews being permitted to approach it.

* So great was the relief which Rome experienced by this suppression of Jerusalem and the Jews, that the toast became common at Roman feasts, "Hierosolyma Est Perdita," "Jerusalem is destroyed," the guests immediately greeting it with the shout Hurrah. This is the origin of our "Hep! Hep! Hurrah," H, E, P, being the abbreviation of the three words, formed by their initial letters (on the principle known as Notarica, or Notricon). To this day Hep or Hip is said by only one person, the rest joining in the shout which greets it!

22. After 400 years of so-called Christian colonization, Chosroes the Persian (about 559 AD) swept through the country; thousands were massacred, and the church of the Holy Sepulchre was destroyed. The Emperor Heraclius afterwards defeated him, and restored the city and the church.

23. The Caliph Omar, in 636-7 AD, besieged the city against Heraclius, and after a feeble resistance, followed by capitulation on favourable terms, the city passed into the hands of the Turks, thus marking one of the most important events connected with it and with chronology.

24. Afdal, the Vizier of the Caliph of Egypt, besieged the two rival factions of Moslems, and pillaged the city in 1098.

25. In 1099 it was besieged by the army of the first Crusade.

26. In 1187 it was besieged by Saladin for seven weeks.

27. The wild Kharezmian hordes, in 1244, captured and plundered the city, slaughtering the monks and priests.

It seemed necessary to give this brief outline, because of several points which arise out of it. The list was made, in the first instance, without any reference whatever to "Number in Scripture." It was not till some time after, in considering the number nine as the number of judgment, that we noted the fact, that the number of these sieges was 27, or three times nine, and thus we saw the significance of the number.

Then, without looking at the list, we anticipated that there would be something peculiar about the numbers 10 and 20, ten being the number of ordinal perfection, and marking some cycle of completeness. So it proved on examination, for both the tenth and twentieth sieges were marked by the destruction of the Temple by fire! The tenth witnessed the destruction of Solomon's Temple by Nebuchadnezzar; the twentieth saw the destruction of Herod's Temple under Titus!

It was next felt that seven being the number of spiritual perfection, there would be something to mark off the seventh, fourteenth, and twenty-first sieges from all the others, and to connect them in some way with the perfection of Divine Revelation. So it proved on examination. These three were each the subject of Divine Prophecy! The seventh in 2 Chronicles 32; the Fourteenth in Daniel 11; the twenty-first in Luke 19:43, 44. And there is a siege yet future--a twenty-eighth siege--which is also foretold in Scripture (see Zech 14, etc.). These four form an epanodos, the first corresponding to the fourth (the first and fourth sieges in each case being raised by Divine interposition); while the second corresponds to the third in the terrible character of each, thus:

A. The 7th--Sennacherib. The siege raised by a miraculous interposiiton by an angel from heaven (2 Chron 32).

B. The 14th--antiochus (Dan 11)--one of the most awful.

B. The 21st--Hadrian (Luke 19:43,44)--one of the most complete.

A. The 28th--Antichrist.  But the siege will be raised by a glorious deliverance, not by an angel, but by the Lord Himself coming from heaven (Zech 14). "

 

SIEGES / CAPTURES OF JERUSALEM

1375 B.C.
(about)
Judah takes Jerusalem and destroys it by fire (Judg. 1:8).
1004 B.C.David captures the Jebusite hill fort (2 Sam. 5).
925 B.C. Pharaoh Shishak takes Jerusalem in Rehoboam's fifth year (2 Chron. 12).
790 B.C.
(about)
Joash of Israel defeats Amaziah of Judah and takes city (2 Kgs. 14:13,14).
735 B.C.
(about)
Rezin of Syria and Pekah of Israel unsuccessfully besiege Jerusalem in the days of Ahaz (2 Kgs. 16:5).
701 B.C.Sennacherib's unsuccessful attempt to capture Jerusalem (2 Kgs. 18).
597 B.C.Nebuchadnezzar captures Jerusalem, taking Jehoiachin captive (2 Kgs. 24).
587 B.C.Nebuchadnezzar again captures Jerusalem, this time destroying it (2 Kgs. 25).
301 B.C.Ptolemy I, Alexander the Great's general and the king of Daniel 11:5, takes Jerusalem.
198 B.C.Antiochus III captures Jerusalem as king of the north (Dan. 11:13-16).
141 B.C.Simon Maccabee captures Jerusalem from the Seleucids.
63 B.C. The Roman general Pompey takes Jerusalem from the Hasmoneans.
40 B.C.Hasmoneans retake the city in civil war after Julius Caesar's death.
37 B.C.Herod the Great takes the city with Roman help.
A.D. 70Jerusalem falls to the armies of the Roman general Titus (Mt. 24).
A.D. 132Simon bar Kochba takes Jerusalem from the Romans.
A.D. 135 Jerusalem recaptured by the Romans.
A.D. 614Persians conquer Jerusalem from Byzantine control.
A.D. 629 Byzantine Emperor Heraclius retakes the city.
A.D. 638Arabs under the Caliph Omar take the city (Rev. 9:1-11).
A.D. 878 Newly independent Arab kingdom of Egypt takes Jerusalem from the Abbassids ruling from Baghdad.
A.D. 905Abbassids retake the city.
A.D. 941Jerusalem reverts to Egyptian control.
A.D. 1071Seljuk Turks capture Jerusalem.
A.D. 1099Crusaders take Jerusalem.
A.D. 1187Muslims retake Jerusalem under Saladin, the Kurd.
A.D. 1229 Crusaders regain control.
A.D. 1244Turks capture Jerusalem.
A.D. 1260Mongols take Jerusalem from Mamluks, who immediately regain it.
A.D. 1516The Ottoman Sultan Selim I takes Jerusalem (Rev. 9:12-21).
A.D. 1917 British under General Allenby take Jerusalem from the Ottoman Turks.
A.D. 1948Jordanian army takes the Old City from the Jews.
A.D. 1967 Israel takes the Old City from the Jordanians.

 


Urban Myth: Hep! Hep! Hurrah"

Robert Hendrickson
"HIP! HIP! HURRAH! – “The old story here can be taken for what it’s worth, which isn’t much. Hip, we’re told, derives from the initials of the Latin words ‘Hiersolyms est perdita,’ ‘Jerusalem is destroyed.’ German knights, not a very bright bunch, were supposed to have known this and shouted ‘hip, hip!’ When they hunted Jews in the persecutions of the Middle Ages. ‘Hurrah!’ by the same strained imagining, is said to be a corruption of the Slavonic word for Paradise (hu-raj). Therefore, if you ever shout ‘hip! hip! hurrah!’ You are supposedly shouting: ‘Jerusalem is destroyed (the infidels are destroyed) and we are on the road to Paradise!’ There is not the slightest proof of any this, and the phrase, which doesn’t date back earlier than the late 18th century, almost certainly comes to us from the exclamation ‘hip, hip, hip!’ earlier used in toasts and cheers, and ‘huzza,’ an imitative sound expressing joy and enthusiasm." (“The Encyclopedia of Word and Phrase Origins”  Facts on File, New York, 1997).

Jerusalem Historical Society
"So great was the relief which Rome experienced by this suppression of Jerusalem and the Jews, that the toast became common at Roman feasts, "Hierosolyma Est Perdita," "Jerusalem is destroyed," the guests immediately greeting it with the shout Hurrah. This is the origin of our "Hep! Hep! Hurrah," H, E, P, being the abbreviation of the three words, formed by their initial letters (on the principle known as Notarica, or Notricon). To this day Hep or Hip is said by only one person, the rest joining in the shout which greets it" (http://web.archive.org/web/19991001135312/jerusalem.org/story.html)


Dr. John Thomas


JERUSALEM was taken by Titus A.D. 70, when 1,100,000 Jews perished, and 97,000 were carried away captive.

A. D. 132, it was taken by Barchochab, who rebelled against the Romans, and claiming to be the Messiah, had 300,000 followers, and committed great slaughter.

In the year 135 it was re-taken by the Emperor Adrian, who destroyed 50 castles, 800 cities, and slew 530,000 Jews.

Constantine built many churches in Jerusalem, and favored it highly.

Julian favored the Jews, and commenced to rebuild the Temple, setting 10,000 men at work to clear Mount Moriah, intending to make it a rival of Mount Calvary; but his projects failed by special interposition of God, the workmen being driven from the foundation by balls of fire issuing therefrom and soon after, he died.

Chosroes, king of Persia, in the year 614, aided by 24,000 Jews, sacked the city, killing 90,000 Christians.

Heraclius recovered it by treaty, after defeating the king of Persia, year 628, and it remained under Roman and Christian control till the rise of the Arabian impostures.

In 637 it was taken by the Kalif Omar, who by treaty allowed the Christians a right to the holy sepulchre, and built the splendid Mosque of Omar on Mount Moriah, on the site of Solomon's Temple.

Achmet, a Turk, took it in 868.

The Kalif of Bagdad took it in 906.

Hakem of Egypt took it and burnt the church of the holy sepulchre, 1009.

Soon after, Mohammed Isched, a Seljukian Turk, conquered it.

Ortok took it in the same century.

Malek Shah next, 1076.

The successors of Ortok recovered it soon after.

The Fatimites of Egypt soon after recovered it, and burnt the Church of the holy sepulchre, which was soon rebuilt.

The Crusaders took it in 1099, slew 70,000 Mohammedans, and elected Baldwin king.

In 1187, Saladin, the Turkish sultan of Egypt, took it.

In 1192, Richard of England defeated Saladin in several great battles, with immense slaughter, and by treaty recovered the freedom of Jerusalem for the Christians.

Melek Moadin of Damascus demolished the city's walls in 1219.

In 1229, Frederick II, Emperor of Germany, with an army of 40,000 entered Jerusalem in triumph, and by treaty secured it to the Christians.

Toleration was secured for the Mohammedans in the mosque of Omar, and for the Christians in the church of El-Alsa. But this treaty was soon violated by the Turks; for David of Kerac destroyed the city and slew the most of the people; and when the Earl of Cornwall arrived, the Christians were in great oppression; but by his energy they were reinstated, by treaty, in the enjoyment of their rights, 1243.

The Sultans of the Carismains took it in 1244.

It was recovered in 1247.

It was surrendered to Bibars of Egypt, a Mameluke conquerer of Antioch, at which time he slew 40,000 and carried away captive 100,000. He besieged Acre with an army of 200,000 sacked it, and ended the kingdom of the Crusaders in Palestine.

Jerusalem was taken in 1382 by the Tartars, and yielded to Tamerlane about 1400. It soon fell under the Mamelukes of Egypt, and the Othmans took it in 1517, under Selim I. The present walls were built by his successor, Solymon the Magnificent, in 1542. The church of the holy sepulchre was burnt in 1808, and the present one built in 1810.

In 1832, Mehemet took possession of it without war, but in 1832 it revolted, in the general insurrection of Palestine, but was soon brought into subjection. In 1842 he was deprived of all his Syrian possession, and since that it has been under the Sultan of Turkey,--Russia, France and England having rights it.

Almost all nations of Europe, Asia, and Africa, have trodden Jerusalem under foot. How true the great prophecy of Christ!

(1858)

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Date: 17 May 2007
Time: 19:17:07

Comments:

I don't understand Mild Futurists (Partial Preterists). Here, the man says that it was seiged 27 times, 3X9 (3 for Divine completeness and 9 for judgment) and yet, even after this, out of the blue, says that there will be a 28th. Huh?!? This is what, to me, is annoying about Mild Futurists. I don't call them "Preterists", because as we all know, that word means, "past". So if you believe that part of it is in the future, you cannot be a Preterist. The definition of the word Prevents it. But anyway, what is annoying, is that they can make such a great case for past fulfillment, because Scripture and history do support this and then just make some wild claim that "Jesus is going to return again". Says who?! They assign some Scripture to it and yet, write their book which shows that what Dispensationalists claim is different events, are actually the same event and then they themselves try to separate one of them out, as if it is a different event.

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