I didn’t know or understand much theology when I was younger. I was interested and somewhat acquainted with what the Bible said about the future—at least I thought so. Like many, I grew up hearing about the rapture, the antichrist, the seven-year tribulation, and a host of other details that came from sermons, prophecy conferences, books, and movies on the subject. It wasn’t until much later in my life that I even became aware that there were other interpretations of the end times or how to understand the book of Revelation.
My story is not unique. Even today, many respond with shock when confronted with an alternate opinion on the book of Revelation—even though there are historic interpretations that predate the modern evangelical view. Still, alternative views of Revelation are characterized as “spiritualizing” the text, not taking it literally, or denying a cardinal doctrine once for all delivered to the saints. I hope we can agree, in the spirit of love and understanding, to discuss matters of difference rather than immediate divide over them. The truth will prevail in the marketplace of ideas as we carefully study the Scriptures, rely on the gift of God’s Spirit, and ask God for wisdom and discernment.
With that introduction, I want to present reasons for interpretating the book of Revelation as mostly referring to the events of 66–70AD and the Roman-Jewish war that led to the destruction of Jerusalem and the temple. This is called the preterist approach to Revelation. More specifically, I believe that the events described in Revelation 1–19 describes events that took place in the lifetime of the original audience (just months/years after John wrote his apocalypse), Revelation 20 describes this present gospel age, and Revelation 21–22 describes the new covenant age already begun and will be consummated in its perfection at the return of Christ. Revelation is notorious for its visions of cataclysmic judgments. For the preterist, these judgments describe the judgment of God against Israel, especially the religious establishment in Jerusalem and the temple. Therefore, Revelation describes the dramatic end of the old covenant age, fulfilling Jesus’ prophecy in the Olivet Discourse, and predicts the establishment of Christ’s kingdom and the new covenant age.[1]
Justification of the Preterist Interpretation
Allow me to give you 7 reasons for interpreting Revelation in this way.
1. The time indicators of near fulfillment.
There are several passages in Revelation that give us a clear indication when the events seen and described will take place. Revelation 1:1 says, “The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place.” When John writes “soon,” I believe he means… soon. That is, the events of Revelation will take place a very short time after its writing—not 2000 years and counting.
In a similar vein, consider these texts: “Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near” (1:3). “These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place” (22:6). “And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book” (22:7). “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done” (22:12). “He who testifies to these things says, ‘Surely I am coming soon’” (22:20). These texts tells me that the events of this book will soon take place (i.e., in the lifetime of those it is written to). In addition, Jesus will come (in judgment) very soon.
Daniel wrote his prophecy and God told him to seal up the words of his prophecy since they will have a future fulfillment. But when Christ spoke to John, he said, “Do not seal up the words of the prophecy of this book, for the time is near” (22:10). We should read these clear and literal time indicators as clearly and literally telling us when the events in Revelation will take place.
2. The repeated emphasis of judgment against the Jews because of their persecution of Christians and crucifixion of Christ.
The people under judgment in Revelation are not the New World Order, a revived Roman empire, or some future state. The judgments of Revelation are answers to the cries for justice by the persecuted saints of God and the martyrs of Jesus Christ (6:10). The common perception today is that the Roman Empire was the great persecutor of the church, but before 70AD it was the Jews who were the great antagonists of Christ and his apostles. The enemy of the church is described in Revelation as the “synagogue of Satan” (2:9; 3:9), a clear reference to the Jewish opposition to Christ.
Revelation 11 describes the temple, still standing when Revelation was written, and calls Jerusalem, “the great city that symbolically is called Sodom and Egypt, where their Lord was crucified” (11:8). In its rejection of Christ, Jerusalem has become the enemy of God. Jerusalem has become Sodom, Egypt, Babylon, and the Great Prostitute that will be judged.
Jesus himself said that his generation would suffer guilt for all the prophets slain in the city. In Matthew 23:33–36 he said, “You serpents, you brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35 so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. 36 Truly, I say to you, all these things will come upon this generation.”
Compare these words of Jesus to the object of God’s wrath in Revelation: “For they have shed the blood of saints and prophets” (16:6, cf. 6:9–11). Revelation 17:6 says, “And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus.” No city other than Jerusalem can be charged with the blood of the prophets (cf. 18:20, 24; 19:2). Luke 13:33–34 says, “Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it!”
Jesus couldn’t have been clearer. As the Jews rejected him, crucified him and killed his prophets, he would visit them and bring upon them the covenantal curses, destroying Jerusalem and the temple—that system would never be revived again. Those curses are described in Deuteronomy 28 which sounds a lot like Revelation.
“The Lord will bring a nation against you from afar, from the end of the earth, as swift as the eagle flies, a nation whose language you will not understand, a nation of fierce countenance, which does not respect the elderly nor show favor to the young…. They shall besiege you at all your gates until your high and fortified walls, in which you trust, come down throughout all your land… You shall eat the fruit of your own body, the flesh of your sons and your daughters whom the LORD your God has given you, in the siege and desperate straits in which your enemy shall distress you… And it shall be, that just as the LORD rejoiced over you to do you good and multiply you, so the LORD will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess. Then the LORD will scatter you among all peoples … and among those nations you shall find no rest” (Deut 28:49, 50, 52, 53, 63, 64, 65).
3. Revelation 13 clearly refers to Roman imperial power whom the Jews consorted with, but who ended up destroying Jerusalem in 70AD.
The identity of the beast is typically associated with Rome and its imperial power. Revelation 13:1 says, “And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads.” The blasphemous names describe common Roman imperial titles like son of god, divine one, savior, and other names imprinted on coinage and associated with emperor worship.
More specifically, Revelation calls us to “calculate” the number of the beast. Revelation 13:18 says, “This calls for wisdom: let the one who has understanding calculate the number of the beast, for it is the number of a man, and his number is 666.” Using gematria (a calculation based on the numerical value of each letter), you get NRON QSR (Nero Caesar).[2] With Nero as the head of the beast, this fits with the timeline just before the Jewish-Roman war of 66-70AD.
Support for understanding the beast as Rome’s imperial power is also given in Revelation 17:7–10, “I will tell you the mystery of the woman, and of the beast with seven heads and ten horns that carries her. 8 The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come. 9This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated [7 hills of Rome]; 10 they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while.” The seven kings refer to the Roman lineage of Caesars. The five emperors who have fallen were Julius Caesar, Augustus, Tiberius, Caligula, Claudius. Next was Nero (the one who is), then Galba (who reigned only 7 months).
Besides these precise details helping us to identify the beast as Rome, the allusions to Rome are so clear that even those who view Revelation as strictly future speak of a future, revived Roman empire. However, rather than speaking of a future, revived empire and a future, rebuilt temple, it’s best to see this as a past empire that destroyed the temple and Jerusalem while persecuting Christians before it was conquered by the gospel through the word that comes out of Christ’s mouth (ch. 19).
4. The parallel with Ezekiel and Jerusalem’s destruction in 586BC.
It’s undeniable that understanding the Old Testament is crucial to understanding Revelation. A careful reading demonstrates many parallels with the book of Ezekiel. Ezekiel’s opening vision, like John’s, is a vision of God’s throne with similarities of the throne, living creatures, precious stones, and a rainbow. Subsequent chapters in Ezekiel include striking parallels like sealing God’s people on their forehead, references to a third the city, measuring the temple, and so on. Ezekiel’s visions finish with a description of a new, revived people of God with a new temple in a new city. From the temple comes a river flowing with the tree of life on its banks with its fruit in each season for food and its leaves for healing. The parallels go far beyond a shared vocabulary.
What is important to realize is that Ezekiel’s visions were about the judgment of God against Jerusalem and predicted the destruction of the temple and the city in 586 BC. This lends credence to the notion that Revelation, using the same language and visions, prophecies the destruction of the temple and city in 70AD.
5. The events of Revelation (seals, trumpets, bowls) fit the historical destruction of Jerusalem in the Jewish war of 66–70AD as witnessed by Josephus.
Many portions of Josephus, who was an eyewitness of the Jewish war and the temple’s destruction, read just like Revelation. Several places in Revelation match the historical details of this time period. For example, the Roman-Jewish war lasted 3 ½ years or 42 months. All the Judean Christians found safety as they fled Jerusalem and found refuge in the mountains of Pella—perfectly fulfilling the 144,000 described in Revelation 7. The details of blood and destruction described in Revelation match the atrocities of that time.
In fact, some descriptions in Revelation only make sense if it speaks of those days. For instance, in Revelation 6:6, which describes the judgment of the black horseman, says, “A quart of wheat for a denarius, and three quarts of barley for a denarius, and do not harm the oil and wine!” This is a curious phrase that has confused commentators. However, when one understands that in the days of the siege, Jerusalem was divided into warring factions and these factions burned the storehouses which caused a severe famine in the city. Josephus records this event and writes, “Many there were indeed who sold what they had for one quart; it was of wheat, if they were of the richer sort, but of barley, if they were poorer” (Wars 5.10.2).
The famine was so bad that one of the factions, led by John Gischala, broke into the temple to take the sacred wine and oil. Concerning the oil and the wine Josephus says, “Accordingly, drawing the sacred wine and oil, which the priests kept for pouring on the burnt offerings, and which was deposited in the inner temple, he distributed them among his adherents, who consumed without horror more than a hin in anointing themselves and drinking” (Wars 5.13.6).
This eyewitness account of Josephus demystifies the curious terminology in Revelation 6:6.
6. Symbolism and “decreation” language are typical of prophetic writings, not describing the end of the world but the end of an age or empire—in this case, the end of the old covenant and the beginning of the kingdom of God (cf. Rev 12).
Many view the language of “decreation” as referring only to the end of the world. For example, Revelation 6:12-17 says, “When he opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place.” But compare this with other prophetic literature that speaks about the end of the Babylonian empire or Edom. Isaiah 13:1, 10 says, “The oracle concerning Babylon which Isaiah the son of Amoz saw…. For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising, and the moon will not shed its light.” Or Isaiah 34:4-5, “All the host of heaven shall rot away, and the skies roll up like a scroll. All their host shall fall, as leaves fall from the vine, like leaves falling from the fig tree. For my sword has drunk its fill in the heavens; behold, it descends for judgment upon Edom, upon the people I have devoted to destruction” (cf. Jer 4:24; Ezek 32:7; Hos 10:8; Joel 2:31; Nah 1:5; 3:12).
This apocalyptic language describes the end of an empire or political establishment or an era. The language of Revelation is fitting as the end of the Old Covenant era with its city and temple.
7. Internal evidence for the early date (mid 60s).
Finally, one of the chief reasons why some reject a preterist interpretation of Revelation is the contention that Revelation was written in the 90s and not before the destruction of the temple in the 60s. However, in Revelation the temple is still standing (11:1-2) and there is ongoing tension between the church and the Jews (2:9; 3:9). As seen above, Nero is the emperor at the time of writing. There is also the external evidence of the Muratorian Canon (a list of New Testament books) dated to 170 which says, “Apostle Paul himself, following the example of his predecessor John, writes by name to only seven churches.” Or Clement of Alexandria (AD 150-215) who describes the later years of John’s life when he returned from Patmos to Ephesus after the death of “the tyrant.” He describes John riding on horseback in hot pursuit of a young bandit who was a lapsed Christian—this does not fit with a 100-year-old man if this took place in the 90s.
The late date depends on the testimony of Irenaeus as cited by Eusebius. There are good reasons to question the reliability of this external evidence and favor the internal evidence provided by John the apostle himself.[3]
For these reasons, it is best to read Revelation as mostly referring to the events of 66-70AD and Christ’s judgment of Jerusalem, ending the old covenant and establishing the new.
Having made my case, I ask for charity as I extend the same to you, dear reader. John MacArthur is one of my heroes in the faith and I have also benefited greatly from RC Sproul. They were known for their deep love for one another although they disagreed on some important areas of theology. In this case, I agree with RC Sproul, however I maintain my love and appreciation for men like John MacArthur who take a different approach. May we all seek understanding, with humility, and always mindful of the grace and love afforded to us in Christ.
Recommended Resources
If you want to study further, you can watch my verse-by-verse seminar series here: https://www.fairviewbaptistchurch.ca/revelation/
For printed resources, I recommend the following:
- Steve Gregg, Revelation: Four Views: A Parallel Commentary
- RC Sproul, The Last Days According to Jesus
- Kenneth Gentry, Before Jerusalem Fell: Dating the Book of Revelation
- David Chilton, The Days of Vengeance: An Exposition of the Book of Revelation
Afterword: Dangers and Blessings in Studying Eschatology
For those who think discussing eschatology is a worthless pursuit, allow me challenge your assumption.
There are dangers in studying eschatology. They include (1) speculation instead of sound study; (2) date setting instead of watchful hope; (3) divisiveness instead of humble meekness; and (4) theoretical ideas instead of practical doctrine.
However, we should study eschatology to: (1) understand the Creator’s purpose (Eph 3:9, 11); (2) see more of Christ’s glory by faith (Col 3:3-4); (3) know history’s direction (Rom 8:28-30); (4) avoid being shaken by false doctrine (2 Thess 2:2); (5) grow in hope (Rom 15:13); (6) nurture holiness (2 Peter 3:13; 1 John 3:2-3); (7) comfort one another (1 Thess 4:16-18); (8) stop loving this world (Matt 6:19-20); (9) be reminded of the fate of the wicked (2 Thess 1:5-12); (10) be motivated to show mercy and evangelize (Jude 17-23); (11) prepare ourselves for judgment (2 Cor 5:10); (12) pray more for Christ’s return (Rev 22:20-21); (13) labor in ministry with anticipation (2 Cor 6:2; 1 Cor 15:58); (14) devote ourselves to worship (Phil 2:11); and (15) exult in the expectation of God’s glory (Rom 5:2).[4]
May God give you and his church understanding,
— Tim Stephens
[1] The following is a condensed chapter synopsis: Chapter 1 introduces us to the revealing of Christ, God’s king and one to bring his judgment and kingdom to pass. Chapters 2–3 contains Christ’s messages to seven historic churches. Revelation 4 begins the recording of John’s visions with God’s throne—he is in control and everything is open to his sight. Revelation 5 introduces the worthy conqueror who will bring both God’s judgment and God’s kingdom. Revelation 6 describes that plan unfolding—the breaking of the seals—with judgment upon the earth (or land). Revelation 7 describes the sealing and safety of Judean Christians who escape Jerusalem and flee to Pella. It also describes salvation going to the Gentiles on account of this judgment. Revelation 8–11 describes 7 trumpets of judgment, a recapitulation of the 7 seals and God’s judgment against Jerusalem which is symbolically Sodom and Egypt (11:8). Chapter 12 describes the dawning of the church age with Satan cast down. Chapters 13–14 introduces the beast and false prophet, a reference to imperial Rome and the cult of the Emperor who will wage war against Jerusalem after Jerusalem played the whore and had their allegiance with Caesar rather than Christ (John 19:15). Chapters 15–16 describe the 7 bowls of wrath, describing Jerusalem’s destruction. Chapter 17 describes the great harlot, a reference to Israel who was in bed with the beast while persecuting the prophets (17:6; cf. Luke 13:33–34). Chapter 18 describes the fall of Babylon who slew the prophets (18:24)—Jerusalem has become Egypt, Sodom, and Babylon, the enemy of God. Chapter 19 describes the saints rejoicing after Jerusalem’s destruction with the gospel going forth to conquer the beast (19:15). Revelation 20 describes the present gospel age, looking forward to the judgment of Satan. Revelation 21–22 describe the new covenant people of God who have begun to reign yet will reach their glorification at the coming of Christ at the end of this age.
[2] Even the textual variant with its number is (616) is NRO QSR or (666) NRON QSR (50+200+5+50+100+60+200).
[3] Challenging the weight of the testimony of Irenaeus (Against Heresies, 5.30.3 as cited by Eusebius) who wrote, “Now since this is so, and since this number [666] is found in all the good and ancient copies, and since those who have seen John face to face testify, and reason teaches us that the number of the name of the beast appears according to the numeration of the Greeks by the letters in it… We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For [it/he was seen] (heorathe) no very long time since, but almost in our day, towards the end of Domitian’s reign.” Domitian reigned from 81–96 AD. Irenaeus wrote around 180 AD. Note how Irenaeus refers to “ancient copies” but refers to Domitian’s reign as “almost in our day.” The phrase “it was seen” may be a can be read as, “He was seen” referring to John being seen almost in their day rather than referring to his visions. In the end, the late date prioritizes this external evidence, the early date the internal evidence.
[4] These warnings and blessings are based on Joel Beeke’s Reformed Systematic Theology, Volume 4 (pp. 721–725)