THE END OF FIRST-CENTURY JERUSALEM

19. What event, however, was to mark the time for speedy action, and why?

¹⁹ Having mentioned the coming of “the end,” Jesus promptly proceeded to speak about the holy city upon which the end would come during that first century C.E. According to Matthew 24:15-22, he said: “Therefore, when you catch sight of the disgusting thing that causes desolation, as spoken of through Daniel the prophet, standing in a holy place, (let the reader use discernment,) then let those in Judea begin fleeing to the mountains. Let the man on the housetop not come down to take the goods out of his house; and let the man in the field not return to the house to pick up his outer garment. Woe to the pregnant women and those suckling a baby in those days! Keep praying that your flight may not occur in wintertime, nor on the sabbath day; for then there will be great tribulation such as has not occurred since the world’s beginning until now, no, nor will occur again. In fact, unless those days were cut short, no flesh would be saved; but on account of the chosen ones those days will be cut short.”

20. Since the disciples were to flee from Judea, why were the details of Jesus’ instructions to them fitting?

²⁰ Jesus here definitely mentions the province of Judea. He instructs his disciples to flee out of it, a thing that would necessarily include fleeing out of Jerusalem, the city holy to the Jews. In Judea was where the sabbath law applied, making it hard for persons to journey over great distances or carry loads and also closing the gates of walled cities even to fugitives fleeing there. How much more difficult this would make it for Jewish women in pregnancy or nursing babies to go in haste on foot! Also, the wintertime with its bad weather would make it difficult, not only for such women, but for all other persons in flight. Upon noting the indication foretold by Jesus, all were to flee, from housetop to housetop, if necessary, and from fields outside the city. Get out of all Judea without delay!

21. Because of what about the coming trouble was there then such need of extreme haste in fleeing?

²¹ Why, though, all this extreme hurry? Because now at last “the end” was near. There was immediately at hand a “great tribulation” that would be so destructive that, were not the days of it cut short, “no flesh would be saved.” On account of God’s chosen ones, those days would be cut short. Under those circumstances, only a minority of persons in Judea would have their flesh saved. Hence, to take no chances of being among the vast majority whose flesh would not be saved in that “great tribulation,” the wise and safe course for them would be to heed Jesus’ instructions and get out of Judea, fleeing to mountains outside.

22, 23. (a) What, then, was the “holy place” where the abomination that causes desolation ought never to stand? (b) How does Luke’s parallel account indicate that that was really the “holy place”?

²² What, then, was the “holy place” in which the “disgusting thing that causes desolation” was to stand? Well, what place in all Judea was the “holy place”? It was the holy city of Jerusalem and its immediate surroundings. That is the “holy place” where the “disgusting thing that causes desolation” “ought not” to be standing at any time. (Mark 13:14-20) In fact, the parallel account of Evangelizer Luke concerning Jesus’ prophecy plainly names Jerusalem. Luke, chapter twenty-one, verses 20-24, reads:

²³ “Furthermore, when you see Jerusalem surrounded by encamped armies, then know that the desolating of her has drawn near. Then let those in Judea begin fleeing to the mountains, and let those in the midst of her withdraw, and let those in the country places not enter into her; because these are days for meting out justice, that all the things written may be fulfilled. Woe to the pregnant women and the ones suckling a baby in those days! For there will be great necessity upon the land and wrath on this people; and they will fall by the edge of the sword and be led captive into all the nations; and Jerusalem will be trampled on by the nations, until the appointed times of the nations are fulfilled.”

24. (a) How did Christian Jews in Judea come to see Jerusalem surrounded by encamped armies? (b) By this what did they know?

²⁴ When was it that the Christian Jews in Judea saw “Jerusalem surrounded by encamped armies”? It was in the year 66 C.E., after the revolt by the Jews brought the Roman armies of General Cestius Gallus against the city, at the time of the celebration of the festival of booths (tabernacles), October 19-25. This was exactly thirty (30) years after the seventieth week of years, foretold by the prophet Daniel, had ended in the year 36 C.E. On the thirtieth day of the Jewish month Tishri, or about November 3/4, General Gallus brought his army into the city. For five days they made an attack on the temple wall and succeeded in undermining it on the sixth day. Then, suddenly, for apparently no good reason, he withdrew his armies, which suffered considerable casualties at the hands of the pursuing Jews. Thus the unparalleled “great tribulation” for the Jews in Jerusalem and Judea did not begin then. But now the Christian Jews knew it was near.

25. (a) So the disciples in Judea thus saw what thing standing where it ought not to stand? (b) How had Daniel 9:26, 27 foretold this thing and the desolation it would cause?

²⁵ In this manner the Christian Jews caught sight of the “disgusting thing that causes desolation” standing in a “holy place,” where it “ought not” to stand, when the Roman armies stood on ground considered holy by the Jews around the city, especially when undermining the temple wall. This was the “disgusting thing” foretold in Daniel 9:27. In that verse, after describing events of the seventieth week of years, Daniel goes on to say: “And upon the wing of disgusting things there will be the one causing desolation; and until an extermination, the very thing decided upon will go pouring out also upon the one lying desolate.” This desolation of the rebuilt Jerusalem is detailed in the preceding verse Da 9:26(26b), in these words: “And the city and the holy place the people of a leader that is coming will bring to their ruin. And the end of it will be by the flood. And until the end there will be war; what is decided upon is desolations.” Jesus said that Daniel had foretold this “disgusting thing.”

26. (a) Who was this foretold “leader,” who were the “people,” and when did the flooding into the land take place? (b) How did the Jewish “chosen ones” in Judea escape this?

²⁶ Who, then, was the “leader that is coming,” whose “people” actually brought the “city and the holy place” to ruin? This was General Titus, the son of General Vespasian who became the Roman emperor in the year 69 C.E. In the Hebrew Scriptures an army is repeatedly spoken of as “the people.” Also, an army is spoken of as flooding into the invaded land. This flooding of the military “people” of the “leader,” General Titus, against Jerusalem did not occur till the spring of the year 70 C.E. So from the retreat of the armies of General Gallus in November of 66 to early spring of 70 C.E. there was an interval of more than three years and five months. During that favorable interval the Jewish Christians in Jerusalem and Judea seized the opportunity to flee out, to the “mountains” outside that doomed province, for now they knew, from what Jesus said, that Jerusalem’s desolation had drawn near. Thus these Christian “chosen ones” escaped.

27. (a) Was God’s time for Jerusalem’s “great tribulation” to start postponed? (b) Who were the Jewish Christians that were then in peril and that Jehovah wanted to be in a safe place?

²⁷ In the spring and summer of 70 C.E. the predicted “great tribulation” befell Jerusalem, causing much loss of Jewish lives. According to Jesus’ prophecy, God had a fixed time for the “great tribulation” upon Jerusalem. He did not postpone the time for it to begin. Hence he let the called-off attack of Cestius Gallus in 66 C.E. serve as notice for his endangered “chosen ones” to flee. Cestius Gallus could easily have taken Jerusalem in short order, but missed his chance. It was not God’s time. Not all of his “chosen ones” were then in the danger zone. Already there were hundreds of Christian Jews outside the province of Judea, and outside the Roman Empire as well as inside. These were in no danger because of the impending destruction of Jerusalem. Only the Christian Jews inside Judea were in peril. It was these imperiled “chosen ones” whom God purposed to have safely out of Judea and Jerusalem before his fixed time for Jerusalem’s “great tribulation” to start. Why should any of these be destroyed when he executed his vengeance upon unfaithful Jerusalem and Judea? They did not deserve to be destroyed.

28. (a) Who, then, were the Jews whose “flesh” was in danger of not being “saved”? (b) Having all his “chosen ones” safely out of the danger area, what action could Jehovah take toward Judea and Jerusalem?

²⁸ Having by then fled from Jerusalem and Judea, the Jewish Christians were thenceforth in no danger of being hurt by Jerusalem’s “great tribulation.” It was the unbelieving Jews who got bottled up inside the city that then ran the danger of being destroyed. All the Jewish “flesh” inside Jerusalem faced the danger of losing life, if the tribulation went on too long. Such non-Christian Jews had flocked into the city in order to celebrate the Passover festival on Nisan 14, this to be followed by the week-long festival of unleavened bread. It was then that General Titus swooped down with his military “people” against the doomed city. He surrounded it, thus cooping up the rebellious Jews inside. He also had his “people” build around the city a stockade about five miles long, thus to prevent any besieged Jews from escaping. Since Jehovah God had by then had all his “chosen ones” outside the doomed area, he could be speedy in executing his vengeance upon Judea and Jerusalem, thus confining the execution to a short time of intensive destructiveness.

29. How long was the siege of Jerusalem, and what tended to shorten it?

²⁹ The siege of Jerusalem did not last long, only from Nisan 14 to Elul 6 (September 6, Gregorian calendar), or less than six months, and not eighteen months as in the siege of Jerusalem by the Babylonian armies in 609-607 B.C.E. There were a number of thingsb as permitted by Jehovah God that worked together for the shortening of the siege in 70 C.E.

30. (a) Despite its shortness, how disastrous was the siege? (b) What continued to be done to Jerusalem, but to continue until when?

³⁰ Short though the siege was, it was horrible enough, although not being the greatest tribulation that had happened to mankind until that time and could never occur again. The “disgusting thing that causes desolation” did bring about an extermination, according to God’s own decision. The Jewish historian, Flavius Josephus, reports that 1,100,000 Jews were killed or died. But because of ‘cutting short’ the days of that “great tribulation” upon Jerusalem, some Jewish “flesh” was saved. Josephus reports that 97,000 survived and were taken captive and dragged off into Egypt and other Roman provinces.c The city and its temple were completely destroyed, just as Jesus had foretold.

1. (a) Did Jesus’ prophecy in Matthew 24:4-22 have a literal fulfillment upon earthly Jerusalem? (b) What shows whether this prophecy is to have a further fulfillment?

REMARKABLY the prophecy of Jesus, as recorded in Matthew 24:4-22, had a literal fulfillment. That was between the time of his giving it in 33 C.E. and the end of Jerusalem’s “great tribulation” in 70 C.E. Such a “great tribulation” has not occurred again or been repeated upon Jerusalem, even upon the rebuilt Jerusalem in the days of the Crusades as carried on by the Roman Catholics against Mohammedans in the Middle East.