12 Oct 2024
Luk 21.10-36: The Fall of Jerusalem in 70 CE, or the Parousia?
After my recent surgery and recovery, I’ve been busy working on the first of several articles to rebut Amillennial eschatology. The first article challenges the ridiculous notion of recapitulation, a theory that the LORD, when He inspired John to pen the Revelation, gave him 7 revelations of the same events—just from different “perspectives or points of view”. Like the theory of cosmic evolution, eschatological recapitulation lacks an agreed-upon set of details. One author may say this, another that, and yet another something else. While Amil authors generally agree that recapitulation is most certainly found in the Revelation, don’t expect them to agree upon exactly where that recapitulation is to be found, what events are recapitulated, or even how the events are recapitulated. When the Amil proponent discusses recapitulation, you’ll find words indicating wholesale speculation; there are no “details”. The “discussions” of recapitulation are closer to sightings of Big Foot or Loch Ness than serious eschatology.
It should come as no surprise that I’ve been spending (way too much!) time with Greogry Beale’s tome on the Revelation, since this appears to be a major Amil “go to” commentary which is cited frequently.
Something that caught my attention in one of Beale’s extended arguments on recapitulation was a comment that he made on ppg 373-374 in a paragraph dealing with Luk 21 and Rev 6:
[Luk 21 is part of the eschatological discourse of the Synoptics, while Rev 6 deals with the breaking of seals 1 to 6. Beale appears to want to chronologically align the two accounts—if Rev 6 actually speaks of the same event(s) as Luk 21.]
Beale: ppg 373-374:
“The presence of this additional background confirms further our contention that Rev. 6:1-8 deals not only with judgments on the world of unbelief but also with persecution of Christians, since this is a theme shared by all three versions of the Synoptic apocalyptic discourse (e.g., Luke 21:12-24). But it is more difficult to understand the chronological relationship of the prophesied events in the Synoptic discourse to Revelation 6 because there is debate about what exactly the Synoptic prophecies refer to. The discourse has been variously interpreted as predicting the fall of Jerusalem or the events leading up to Christ’s Parousia or a combination of both.”
Let’s see if we can supply a first approximation of a solution to this “issue” by looking at the details of Luk 21.10-33 (the more complete context) instead of the limited text cited by Beale. The question is, is the text:
- about the fall of Jerusalem in 70 CE;
- about the events leading up to the Lord’s future Parousia; or,
- is a combination of both
[Remember, the Amil proponent asserts that we are currently in the Millennium (despite the abundant real evidence to the contrary). I believe that this is the background for the highlighted assertion in the citation above.
Rev 6 is the opening of the first six seals of the Scroll of Life, a future event (See my article, The Scroll of Life, on this site.)]
Here is a tabulation of the unique details that clearly tell us that the Lord Christ was referring to His future return in glory—and only to His return in glory—not the fall of Jerusalem.
Great earthquakes, plagues and famines, signs from heaven.
Heavenly Signs Mention 1: The main detail here is the last one (signs from heaven). There were no signs from heaven at the fall of Jerusalem; however, we can expect something extraordinary when the Lord’s return draws near.
Persecution and the opportunity for a testimony.
Zec 12.10-14 tells us of a future time of national, genuine repentance for Israel. Zec 13.7-9 is a good example of the persecution that will occur upon that newly converted, Christian nation of the future.
Jerusalem surrounded by armies, the Jews are to flee because, and there will be great wrath enacted upon the Jews.
The Jews have been a persecuted people for centuries (due primarily to their national obstinance), so this is nothing unique. However, the last phrase (“led captive”) is compatible with Zec 13.7-9 and Zec 14.1-2.
The time of the Gentiles will be fulfilled.
This was certainly not fulfilled in the fall of Jerusalem in 70 CE, or at any time since. It can be fulfilled only at the Lord’s return.
Signs in the sun, moon and stars, dismay among the nations; perplexity.
Heavenly Signs Mention 2: The Lord repeated the detail of signs in the heavens (clearly indicating that it will be a major and unmistakable series of events); therefore, again, there were no signs in the sun, moon and stars at the fall of Jerusalem.
There will be even more global confusion and anxiety than there is now.
The powers from the heavens will be shaken.
Heavenly Signs Mention 3: The Lord mentions heavenly signs yet a third time; and to repeat, there was no shaking of the heavens at the fall of Jerusalem (Isa 13.13; Hag 2.6,21)
They will see the sign of the Son of Man coming in the clouds with great power and glory.
This was not the crucifixion/resurrection, as the Amil proponent claims! Remember, Act 1.9-11 tells us that He will return in the clouds, just as He left. This event will be unmistakable. (Mat 24.27)
Your redemption draws near.
There has never been a time when Christians have been free of persecution; however, a time is coming when the Lord will rule the earth with His saints.
The Lord told His disciples a parable emphasizing the nearness of the kingdom of God. A detail that is often overlooked, though, is that heaven and earth will pass away.
The Lord did not say: “Even if heaven and earth pass away My words will remain.” He said clearly “Heaven and earth will pass away” as one of the concomitant events of His return. (Mat 24.35; Mar 13.31)
[While I will not prove this here (since it will be another complete article in this series), this statement is the same event spoken of by Isaiah (Isa 65.17) and by Peter (2 Pet 3.10). This will be the “regeneration” (Mat 19.28), which takes place at the commencement of the Millennium. The New Heaven and the New Earth (Rev 21.1) takes place at the conclusion of the Millennium.]
Unique to Luke’s account is the fact that he does not include the detail of the Abomination of Desolation, also spoken of by the Apostle Paul in 2 The 2.1-12 (something that has not happened). Like the signs in the heaven, both will occur only in the Parousia.
My point is that contrary to Beale’s assertion of “there is debate about what exactly the Synoptic prophecies refer to”, when one carefully and obediently reads the Lord's words in their full context, it is very clear that He meant the signs of His coming and not the destruction of Jerusalem in 70 CE.
There should not be, nor ever be, “debate”.
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