Revelation

Lesson 10

Revelation chapters 16:18 - 17:18

Comments, Questions and Discussions

COMMENTS

We have come to a most vital part of the book. It is to this lesson that many will turn first to check the applications of the woman, the beast, the heads and horns. If the early date is true, we must surely show that there is valid reasoning and identification of these symbols. These chapters cover a lot of information and your patience is appreciated. Let me also say at this point that our reasoning of the early date stems from the statements in Revelation harmonizing and tying in with the rest of the Bible. The final judgment scene as depicted by the prophets' writings in the Old Testament including the prophecies of Jesus, who was born, lived and died under the Law of Moses will surely be in our considerations. Quotations here and in other lessons are copied from Master Christian Library, Ages Software.

16:18 a great earthquake

There are a couple of interesting prophecies about earthquakes.

Ezekiel 38:19-23

For in My jealousy and in the fire of My wrath I have spoken: Surely in that day there shall be a great earthquake in the land of Israel, so that the fish of the sea, the birds of the heavens, the beasts of the field, all creeping things that creep on the earth, and all men who are on the face of the earth shall shake at My presence. The mountains shall be thrown down, the steep places shall fall, and every wall shall fall to the ground. "I will call for a sword against Gog throughout all My mountains," says the Lord God. "Every man's sword will be against his brother. And I will bring him to judgment with pestilence and bloodshed; I will rain down on him, on his troops, and on the many peoples who are with him, flooding rain, great hailstones, fire, and brimstone. Thus I will magnify Myself and sanctify Myself, and I will be known in the eyes of many nations. Then they shall know that I am the Lord."

There is a lot of similarity between the last chapters of Ezekiel and Revelation. Gog is referenced by name in Revelation 20:8. I'm only noting at this time that the earthquake does point out the Judgment came from God. Also that use of Gog in 20:28 is symbolic.

Several quotations from Isaiah 29 are found in the New Testament identifying the chapter as applying to later times. The prophet speaks of punishment against Jerusalem, called Ariel. In verse 6 we find:

"You will be punished by the Lord of hosts With thunder and earthquake and great noise, With storm and tempest And the flame of devouring fire."

16:18 "as had not occurred since men were on the earth."

Jesus foretold in Matthew 24:21 that:

For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be.

Now look carefully at Jesus' words. "No, nor ever shall be." John here records that the earthquake was such as had not occurred since men were on the earth. Is an earthquake tribulation? No, an earthquake is not specifically tribulation, but when one considers that earthquakes are associated with great events, we can see that the nature of the events must be in the same category. Note the following references when earthquakes occurred:

Now consider this. If the destruction of Jerusalem was the absolute worst disaster ever, and Jesus said that it would be, then how could Revelation be written after Jerusalem's destruction and have the awesome events recorded there still to take place? John wrote to the 7 churches in Asia which do not exist now. When did these events take place if it was not at the destruction of Jerusalem?

Now I know someone is about to ask: Why would Jesus send a message to the 7 churches in Asia about Jerusalem?

• There were plenty of Jews at Jerusalem who were persecuting Christians.
• When the Roman invasion took place, Jews everywhere would suffer the wrath.
• Josephus records that Jews from all over the world went to Jerusalem and were there when the War broke out.
• The final shaking of the world had not taken place so that the Kingdom of Christ could remain (Hebrews 12:27).
• Marriage of the church to Christ could not take place until Jews were forever removed from the earth as God's chosen people.
• There are many other similar reasons.

16:19 - "city was divided into three parts"

This possibly refers to the factions that developed within the city of Jerusalem during the war. There were the Upper City, Lower City and the Temple Area, but these did not include all of the city.

Note also the prophecy in Ezekiel 5. Verses 9-12 are as follows:

And I will do among you what I have never done, and the like of which I will never do again, because of all your abominations. Therefore fathers shall eat their sons in your midst, and sons shall eat their fathers; and I will execute judgments among you, and all of you who remain I will scatter to all the winds. 11 "Therefore, as I live," says the Lord God, "surely, because you have defiled My sanctuary with all your detestable things and with all your abominations, therefore I will also diminish you; My eye will not spare, nor will I have any pity. One-third of you shall die of the pestilence, and be consumed with famine in your midst; and one-third shall fall by the sword all around you; and I will scatter another third to all the winds, and I will draw out a sword after them."

Whether the three parts are a reference to Ezekiel 5 or not, this is still a passage which sees it's fulfillment in the destruction of Jerusalem.

16:19 "The cities of the nations fell"

Josephus lists many cities where many people, mostly Jews, were killed after the start of the Jewish wars. See Wars, Book 2, Chapter 18

Cesarea

Now the people of Cesarea had slain the Jews that were among them on the very same day and hour [when the soldiers were slain], which one would think must have come to pass by the direction of Providence; insomuch that in one hour's time above twenty thousand Jews were killed, and all Cesarea was emptied of its Jewish inhabitants; for Florus caught such as ran away, and sent them in bonds to the galleys.

Note. The slaughter of the soldiers that Josephus refers to happened in Jerusalem. The Roman General, Metilius, and his unarmed small band of soldiers were barbarously murdered by Eleazar, leader of one of the factions, and his men.

The killing of the Jews in Cesarea, triggered outrage among the Jews who divided themselves into several parties, and laid waste the villages of the Syrians, and their neighboring cities. Josephus then reports the following:

However, the Syrians were even with the Jews in the multitude of the men whom they slew; for they killed those whom they caught in their cities, and that not only out of the hatred they bare them, as formerly, but to prevent the danger under which they were from them, so that the disorders in all Syria were terrible, and every city was divided into two armies encamped one against another, and the preservation of the one party was in the destruction of the other; so the daytime was spent in shedding of blood, and the night in fear; which was of the two the more terrible.

The Jewish attack against the Syrian cities included Scythopolis. It was here that some of the Jews of the city began to fight against the Jews making the attack. The people of Scythopolis were afraid, however, and did not trust the Jews of their city not to make a pact with the attacking Jews, so they sent them outside the city. Josephus reports the following slaughter took place:

So they commanded them, that in case they would confirm their agreement and demonstrate their fidelity to them, who were of a different nation, they should go out of the city, with their families, to a neighboring grove: and when they had done as they were commanded, without suspecting anything, the people of Scythopolis lay still for the interval of two days, to tempt them to be secure, but on the third night they watched their opportunity, and cut all their throats, some of them as they lay unguarded, and some as they asleep. The number that was slain was above thirteen thousand, and then they plundered them of all that they had.

Several cities among the Syrians took action to kill or imprison Jews in their cities. Josephus reports that only those of Antioch, Sidon and Apam did not take such action.

The Jews were also active in Agrippa's province, taking over the Roman citadels and causing the Romans to leave.

In Alexandria, Josephus reports the following slaughter:

These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront and made resistance for a great while; but when once they gave back they were destroyed unmercifully; and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire.

And so it went.

16:21 - "And great hail from heaven fell upon men, each hailstone about the weight of a talent."

By means of the Roman war engines Vespasian shot stones about the size of a talent to keep the Jews away from the walls. Josephus -- Wars, Book 3, chapter 7.

17:1 - "the great harlot who sits on many waters"

Perhaps this is a reference back to Jeremiah 51:13.

O you who dwell by many waters, Abundant in treasures, Your end has come, The measure of your covetousness.

This passage in Jeremiah deals with the destruction of Babylon. The actual city referred in Revelation cannot be Babylon because she is in ruins at this time. Of course Rome is put forth, especially by those holding to the late date. Jerusalem is probably second choice for many. The city depicted is to end soon and at the time of the writing, if we take the early date, Jerusalem fits in nicely. If the late date is picked, Rome is possible. However, the fall of Rome was hundreds of years after the accepted late date and even then there was not the overwhelming destruction that is depicted in Revelation. Rome for a number of reasons does not fit in with Biblical history. It wasn't a short time before the fall and the destruction scenes do not fit.

The woman is called a harlot. This is significant. Jerusalem is called a harlot. I believe the reference to the waters, identifies the association of the city to be destroyed with the ancient Babylon. Although she was strong, well fortified, and affluent, she was still destroyed. Of course John identifies the city as Babylon in verse 5. So a reference to Jeremiah 51 is certainly reasonable. Just as Babylon, Jerusalem had great economic, social and political influence over many nations of the world.

Rev. 17:15 says:

The waters which you saw, where the harlot sits, are peoples, multitudes, nations, and tongues."

This has to be taken with 17:18 which says:

And the woman whom you saw is that great city which reigns over the kings of the earth.

We must look at this from God's, not man's, view. When one thinks about it even a little, Jerusalem is the only city that could be said to have dominion over the kings of the earth. Jerusalem, as the center of worship for God's chosen people and as the only physical nation on earth to have been ruled by God in a theocratic system, had dominion over the kings of the earth because this was the only nation of the earth ruled by God. Jerusalem is spoken of as follows:

Psalms 68:29:

Because of Your temple at Jerusalem,
Kings will bring presents to You.

Psalms 102:19-22

For He looked down from the height of His sanctuary;
From heaven the Lord viewed the earth,
To hear the groaning of the prisoner,
To release those appointed to death,
To declare the name of the Lord in Zion,
And His praise in Jerusalem,
When the peoples are gathered together,
And the kingdoms, to serve the Lord.

Ezekiel 5:5:

Thus says the Lord God: "This is Jerusalem; I have set her in the midst of the nations and the countries all around her."

God had set Jerusalem to be the shining example of his rule over the earth and the prosperity of those who served Him. Deuteronomy 28:9-10 says:

The Lord will establish you as a holy people to Himself, just as He has sworn to you, if you keep the commandments of the Lord your God and walk in His ways. Then all peoples of the earth shall see that you are called by the name of the Lord, and they shall be afraid of you."

God's wrath was shown when the rule from Jerusalem was faulty and the judgments from her were not of God's designs. As a result of her disobedience, Jerusalem suffered famines and other natural disasters. She suffered bloodshed in battle and internal strife. Jerusalem was made subject to the nations whom she should be ruling over. She, as the nation of God, stood in shame and nakedness. More than once was the prophecy of Moses fulfilled. Daniel 9:12-13 says:

And He has confirmed His words, which He spoke against us and against our judges who judged us, by bringing upon us a great disaster; for under the whole heaven such has never been done as what has been done to Jerusalem. As it is written in the Law of Moses, all this disaster has come upon us; yet we have not made our prayer before the Lord our God, that we might turn from our iniquities and understand Your truth.

Moses prophecy is found in Deuteronomy 28 and 29. 29:23-28 says:

The whole land is brimstone, salt, and burning; it is not sown, nor does it bear, nor does any grass grow there, like the overthrow of Sodom and Gomorrah, Admah, and Zeboim, which the Lord overthrew in His anger and His wrath. All nations would say, "Why has the Lord done so to this land? What does the heat of this great anger mean?" Then people would say: "because they have forsaken the covenant of the Lord God of their fathers, which He made with them when He brought them out of the land of Egypt; for they went and served other gods and worshiped them, gods that they did not know and that He had not given to them. Then the anger of the Lord was aroused against this land, to bring on it every curse that is written in this book. And the Lord uprooted them from their land in anger, in wrath, and in great indignation, and cast them into another land, as it is this day."

The influence of Jerusalem was seen in the dispersion of the Jews over all the world. Edershein, THE LIFE AND TIMES OF JESUS THE MESSIAH. speaking of the dispersion of the Jews says in his opening chapter:

Wherever a Roman, a Greek, or an Asiatic might wander, he could take his gods with him, or find rites kindred to his own. It was far otherwise with the Jew. He had only one Temple, that in Jerusalem; only one God, Him Who had once throned there between the Cherubim, and Who was still King over Zion. That Temple was the only place where a God-appointed, pure priesthood could offer acceptable sacrifices, whether for forgiveness of sin, or for fellowship with God.

Edershein also along with Schurer and Shaff testifies to the world wide Jewish influence. The historians of that time, Sibyl, Josephus, Philo, and Strabo testify to the same. It was in this dispersion that the light of God was spread to all nations and the light ruled from Jerusalem.

At the time of the Revelation scene, Jerusalem is supposed to be testifying to God's greatness, power and dominion. But, because of her wickedness, she, instead, is to be destroyed and plundered. Her people are to be in dire circumstance from within and without. Blood will flow through the streets and terror will reign. God's wrath will not be stilled until she can exist no more.

Now in this time, the time in which we are living, all nations can pray, "Almighty God grant me a place in the New Jerusalem". And that place has been made available to us through the preaching of the gospel regarding the death, burial, resurrection, and the coming of Jesus to complete the Jewish dispensation as God's people. Whosoever will may come.

17:3 A woman

John is taken to the wilderness to view the woman. This doesn't necessarily mean that the wilderness was where the woman was. John saw her sitting on a beast, a wicked beast full of names of blasphemy. The statement sitting on might imply authority over, but it could also imply dependency. The beast carried the woman. Some might be too quick to Jump on Rome being the woman. 17:16 says:

And the ten horns which you saw on the beast, these will hate the harlot, make her desolate and naked, eat her flesh and burn her with fire.

There isn't any way the woman could be Rome. There isn't any way that any ten kings associated with the beast as the horns, would hate Rome. Was Rome ever hated by other than a few Jews? Can any one name 4 or 5 kings that hated Rome?

The woman is arrayed with purple and scarlet. Both could be royal colors, but I think the scarlet refers to the sinful nature and the purple refers to the royal nature. The scarlet would certainly fit the wickedness of Jerusalem.

The woman drinks from a golden cup "full of abominations and the filthiness of her fornication." Then the next sentence gives the name written on her forehead as:

MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH

Recall the condition of the Babylonians when that city was overthrown. Daniel 5:2-4:

While he tasted the wine, Belshazzar gave the command to bring the gold and silver vessels which his father Nebuchadnezzar had taken from the temple which had been in Jerusalem, that the king and his lords, his wives, and his concubines might drink from them. Then they brought the gold vessels that had been taken from the temple of the house of God which had been in Jerusalem; and the king and his lords, his wives, and his concubines drank from them. They drank wine, and praised the gods of gold and silver, bronze and iron, wood and stone.

This happened just before the handwriting on the wall and is associated with Babylon's fall in verses 21-24. When one associates the golden cup with the priestly functions that were corrupt in Jerusalem and the direct and next association with Babylon, one can understand the wickedness that God saw in Jerusalem because of corrupt rulers and priests, and many others among His chosen people.

The woman as the great city that reigns (has dominion) over the kings of the earth has already been discussed. Jerusalem, the holy city, Zion, in a physical sense then and as a spiritual city now rules over the earth. As citizens of the kingdom, we need to remember who we serve and always trust God that his kingdom is protected. We must also realize that life on earth is not our goal or the role of service to which we are called.

17:3 a scarlet beast

Just as the scarlet apparel of Babylon indicated wickedness, I think that it is true of the beast also. That the beast was Rome or the empire doesn't seem likely because it was to go into perdition. This fits in with chapter 19 verse 20 where the beast was thrown alive into the lake of fire. The beast is the same as in Chapter 13 who received his authority from the dragon. No one was meaner, more Godless, more ruthless than Nero. He was the despot of despots. He received his authority from the dragon, Satan, himself.

If the beast that "was, and is not, and yet is" refers to Nero, then it is according to the legend that he would return. He ruled, killed himself and rumor was that he really wasn't dead or that he would return. In this passage we find him ascending out of the bottomless pit to go to perdition. If Nero, he must have been resurrected to do this. I'm not ready to accept this at this point in my studies. The final battle was fought and King Jesus won. More on this later. The rumor was of course speculation of men, but we do find the beast at the end after the destruction of the city. He gathered with the kings of the earth against the KINGS OF KINGS, AND LORD OF LORDS, Revelation 19:16.

17:3,7,&10 Seven heads and seven kings.

It would probably be unwise to say the 7 heads represented the 7 kings. In the NKJV we have "also 7 kings," in the KJV, "and 7 kings" (Verse 10 translation of the conjunction "kai"). It would probably also be unwise to be obstinate about the mountains being physical mountains. For the record, Jerusalem did sit on 7 mountains or hills, as did Rome. I don't know that the seven mountains are stressed for either Rome or Jerusalem.

The parallel begins with 7 heads which are explained as 7 mountains by the angel. John evidently understood because the angel said,

Why did you marvel? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns.

Mountains are frequent in prophecy and we have here again the number 7. We have seen how 7 represents fulfillment, completion, fruition in other discussions. Perhaps we cannot say for sure, but there isn't any reason why 7 in this passage is not used in the same way as it is in the rest of the book. Let's note some passages that deal with the mountains of Israel and Jerusalem.

Psalms 125:2 -

As the mountains surround Jerusalem, So the Lord surrounds His people From this time forth and forever.

In this passage we see that Jerusalem is associated with numerous mountains. This being so, there is nothing to hinder the city being addressed as "Babylon" as actually being Jerusalem.

Isaiah 2:2 -

Now it shall come to pass in the latter days That the mountain of the Lord's house Shall be established on the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it.

This well known passage clearly points to a Jewish view that Zion, Jerusalem, sits on the top of the mountains.

In Revelation, it is the mountains associated with the beast and that will prove to be the city's downfall.

Jeremiah 3:23 -

Truly, in vain is salvation hoped for from the hills, And from the multitude of mountains; Truly, in the Lord our God Is the salvation of Israel.

This passage warns that it is not in the mountains that their deliverance comes but from God.

Jeremiah 4:24-31 says:

I beheld the mountains, and indeed they trembled, And all the hills moved back and forth. I beheld, and indeed there was no man, And all the birds of the heavens had fled. I beheld, and indeed the fruitful land was a wilderness, And all its cities were broken down At the presence of the Lord, By His fierce anger. For thus says the Lord: "The whole land shall be desolate; Yet I will not make a full end. For this shall the earth mourn, And the heavens above be black, Because I have spoken. I have purposed and will not relent, Nor will I turn back from it. The whole city shall flee from the noise of the horsemen and bowmen. They shall go into thickets and climb up on the rocks. Every city shall be forsaken, And not a man shall dwell in it. And when you are plundered, What will you do? Though you clothe yourself with crimson, Though you adorn yourself with ornaments of gold, Though you enlarge your eyes with paint, In vain you will make yourself fair; Your lovers will despise you; They will seek your life. For I have heard a voice as of a woman in labor, The anguish as of her who brings forth her first child, The voice of the daughter of Zion bewailing herself; She spreads her hands, saying, 'Woe is me now, for my soul is weary Because of murderers!"'

Surely all can see the association between this passage and the passage in Revelation.

Ezekiel 38:20

. . . The mountains shall be thrown down, the steep places shall fall, and every wall shall fall to the ground.

A number of times in Ezekiel the "Son of Man" is told to prophecy something to or say something to the mountains of Israel. There is also a comparison between Israel and Judah. Judah in the end acted worse than her sister.

Ezekiel 23:11 says:

Now although her sister Oholibah saw this, she became more corrupt in her lust than she, and in her harlotry more corrupt than her sister's harlotry.

We have already noted a connection between the scene here and Ezekiel 38. Now it gets stronger.

Verse 21 of Ezekiel 38 says:

"I will call for a sword against Gog throughout all My mountains," says the Lord God. "Every man's sword will be against his brother."

So we have "Babylon" sitting on the mountains, but it is not the mountains where God will protect her, but the mountains of the beast. The sitting on the mountains points to her destruction. With the comparisons and references revealed to John, it is almost impossible to think of any other City than Jerusalem being pictured here.

The crimson (scarlet) apparel, the destruction about to happen, the woman sitting on the mountains, Gog being referenced, fire, hail, brimstone, all point to the destruction of the city of Jerusalem.

Having identified the seven mountains and their association with the beast. We can look at the 7 kings. At the time of John's writing, the seventh king had not yet come. When he did come, he would continue a short time. If we regard the beast as Caesar, then we have Nero, Vespasian and Titus. Titus, however, is regarded as a fair ruler and doesn't seem to fit the "going to perdition." He fits the description, "is of the seventh" 17:10. But this is not a conclusive argument in my mind. 17:10-11 reads:

"There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must continue a short time. 11 "And the beast that was, and is not, is himself also the eighth, and is of the seven, and is going to perdition.

The "and" at the beginning of verse 11 is our old friend "kai." Whether "and" or "also" the beast in no way has to be one of the kings. The beast doesn't have to be Nero or the emperor of Rome. At this point in this study, I'm not ready to say who the beast is, but right now I'm leaning away from Nero or one of the other Romans.

It would make more sense to have the beast as the leader of the army that was invading Jerusalem. But I have a problem with this also. The Roman General and later the Caesar, Titus, just doesn't have a beastly reputation. Gibbon, THE DECLINE AND FALL OF THE ROMAN EMPIRE, has this to say about Titus:

Under the mild administration of Titus, the Roman world enjoyed a transient felicity, and his beloved memory served to protect, above fifteen years, the vices of his brother Domitian.

I think it would be proper to briefly discuss some of the characters who were notable at the time of the war.

Nero

Nero has been discussed a lot. He was a mad man and the Caesar when the war on the Jews began. He was the last ruler of the empire who could allege any hereditary claim to the honors of the Julian line.

Vespasian -

This was the general Nero sent to quell the Jewish rebellion. Vespasian and his son Titus who led support forces were just about ready to undertake the siege of Jerusalem when word came that Nero was dead. The empire went through a great deal of turmoil with three unqualified leaders, Galba, Otho, and Vitellus, claiming the throne. Finally Vespasian was made the Emperor. He sent his son Titus back to Israel to retake what had been lost and then to take the Jewish headquarters, Jerusalem. Vespasian was a decent and capable ruler, a promoter of the arts. His part in the destruction of the Jewish system was in his loyalty to Rome.

Titus -

We have already remarked on Titus as the emperor. Josephus praises him highly and although Titus was the leader against Jerusalem, he is not blamed for the destruction of the Jewish people and Jerusalem. Josephus instead blames his own people, the Jews, for their destruction because of their sin and corrupt ways. Josephus records the following in his Antiquities of the Jews, book 12, chapter 3.

And when the people of Alexandria and of Antioch did after that, at the time that Vespasian and Titus his son, governed the habitable earth, pray that these privileges of citizens might be taken away, they did not obtain their request. In which behavior anyone may discern the equity and generosity of the Romans, especially of Vespasian and Titus, who, although they had been at a great deal of pains in the war against the Jews, and were exasperated against them, because they did not deliver up their weapons to them, but continued the war to the very last, yet did not they take away any of their aforementioned privileges belonging to them as citizens, but restrained their anger, and overcame the prayers of the Alexandrians and Antiochians, who were a very powerful people.

These Roman rulers, Vespasian and Titus were not regarded as beasts and I do not believe either of them is the beast of Revelation. I would have to ask which Roman ruler went into perdition as a result of his part in this destruction. During the siege, Josephus was repeatedly ask to plead with the Jews to surrender. Josephus did that, explaining that the destruction was God's doing and that they should surrender to avoid further loss of Live. Josephus also records this near the end of the war as he records the plight of the Jews due to the famine and the evil seditions within the city.

However, when Titus, in going his rounds along those valleys, saw them full of dead bodies, and the thick putrefaction running about them, he gave a groan; and spreading out his hands to heaven, called God to witness that this was not his doing

King Agrippa

It was King Herod Agrippa that had James the apostle killed (Acts 12:1-2). His son King Agrippa II with Bernice listened to Paul's defense (Acts 26). Philip Schaff in his History Of The Christian Church, Volume 1, Chapter 6 records the following

The Christians of Jerusalem, remembering the Lord's admonition, forsook the doomed city in good time and fled to the town of Pella in the Decapolis, beyond the Jordan, in the north of Peraea, where king Herod Agrippa II., before whom Paul once stood, opened to them a safe asylum."

Josephus records, Wars, book 2, chapter 19, that it was Agrippa who tried to make peace during the Jewish uprising against the Syrian leaders. He wasn't successful.

Josephus records that King Agrippa made the following statement concerning the truth of Josephus' writings.

"King Agrippa to Josephus, his dear friend, sends greeting. I have read over your book with great pleasure, and it appears to me that you have done it much more accurately and with greater care than have the other writers. Send me the rest of these books. Farewell, my dear friend."

King Agrippa died peacefully in 100 AD. (Footnotes of Philip Shaff Volume one noted above)

Simon son of Giora

During the uprising against the Syrians, when the army of Cestius was approaching Jerusalem, it was Simon who lead a charge against the rear forces and putting them into disarray, took many of the beasts which carried the weapons of war.

The war against the Romans, at this time, was directed against the local Roman forces which were in control. It was the Zealots who were leading the charge. Ananus the high priest was against the efforts of the Zealots and tried to check the disturbances which they were causing.

During this period Simon was raiding the countryside and causing havoc, especially among the rich. Ananus sent an army to subdue him but he fled to Masada and from there continued to rob and pillage the country until at last he was able to enter Jerusalem as a leader and continue his cruelties.

This state of rebellion by the Zealots and plundering in the Jewish countryside by Simon and others was the situation of the Jewish state just before Vespasian was finally sent by Nero to curb the disturbances. It was also about this time that Josephus was placed in charge of the Galilean forces.

Simon continued to ravage the country and destroyed the land of Idumea. Josephus reports that he had 40,000 followers at this time and was regarded as their king. The nation was greatly afraid of him. The Zealots, wanting to take some action captured his wife and her attendants.

They brought her to Jerusalem with great rejoicing hoping Simon would make some concessions to get her back. Simon, however, would not fall prey to this and camped outside the wall of Jerusalem. He was in a rage because of this and tortured those that came out of the city. Josephus records the following in Wars, book 4, chapter 9:

Accordingly, he (Simon-mcs) caught all those that were come out of the city gates, either to gather herbs or sticks, who were unarmed and in years; he then tormented them and destroyed them, out of the immense rage he was in, and was almost ready to taste the very flesh of their dead bodies. He also cut off the hands of a great many, and sent them into the city to astonish his enemies, and in order to make the people fall into a sedition, and desert those that had been the authors of his wife's seizure. He also enjoined them to tell the people that Simon swore by the God of the universe, who sees all things, that unless they will restore him his wife, he will break down their wall, and inflict the like punishment upon all the citizens, without sparing any age, and without making any distinction between the guilty and the innocent.

The Zealots themselves were so frightened that they sent his wife back to him. Simon then returned to his task of annihilating the Idumeans; many of which fled to Jerusalem. Simon followed them and once again camped outside the wall.

Jerusalem was in great turmoil at this time. Simon was just outside. The Zealots were inside. Both were doing more harm than the Romans. In addition, John of Gischala was growing in power and the Galileans who followed him were doing what ever they willed, killing and plundering the men and committing lewd and unlawful actions with women. When the people of Jerusalem fled from the city to escape John, Simon caught them and was even more bloody than John. There was not even a hope of deserting to the Romans.

The situation in the city grew progressively worse. John was leading the Zealots and the killing and robbing was becoming even greater. Matthias, the high priest was sent out to Simon ask him into the city to deliver it from John of Gischala. When Simon came into the city, however, he regarded all as his enemies.

John and his followers were confined to the temple area as they could no longer go into the city. So the battle raged within. Meanwhile much the same situation was happening in Rome. Nero had died and Vitellus had taken over Rome with armed soldiers in every house. Vespasian, having taken all the places around Jerusalem, returned to Caesarea, where he learned of the affairs at Rome and that Vitellus was the emperor.

Vespasian was persuaded by his army to accept the title of Emperor, which he reluctantly did. He then acquired the support of the Egyptians and others along the way as he headed back to Rome to acquire the position which he had accepted. At this time Josephus, who had been taken captive when Galilee was defeated, had his chains removed and his freedom returned due to his assistance to the Romans.

The situation at Jerusalem was very bad. All three factions were fighting. Eleazer was in the temple proper. John and his band of followers were in the court of the temple and Simon was in the city just outside the temple. John and Simon each burned the supplies of grain that were stored up and which Josephus says could have sustained the city through the war. Each day John and Simon were going out into the city to take what they wanted and the people were being killed. Dead bodies filled the streets and the desire was for the Romans to deliver them. John and Simon both watched the people carefully and any who showed any signs of leaving the city had their throats cut. Near the end John and Simon joined forces to battle against the Roman armies which, led by Titus eventually penetrated not only the city walls but the walls protecting the temple.

Further evidence of the despotism of Simon lies in the fact the he slew Matthias, the High Priest, who had brought him into the city to deal with John. This is the account by Josephus, Wars, book 5, chapter 13:

But when Simon was come in, and had gotten the city under his power, he esteemed him that had advised them to admit him as his enemy equally with the rest, as looking upon that advice as a piece of his simplicity only: so he (Simon mcs) had him (Matthias) then brought before him, and condemned to die for being on the side of the Romans, without giving him leave to make his defense. He condemned also his three sons to die with him: for as to the fourth, he prevented him, by running away to Titus before. And when he begged for this, that he might be slain before his sons, and that as a favor, on account that he had procured the gates of he city to be opened to him, he gave order that he should be slain the last of them all: so he was not slain till he had seen his sons slain before his eyes, and that by being produced over against the Romans; for such a charge had Simon given to Ananus, the son of Bamadus, who was the most barbarous of all his guards.

As recorded by Josephus in Wars, book 7, when Titus had finally taken the city, Simon intended to escape by means of a subterranean cavern. He took some of his best friends, some tools for digging and supplies to last for what he thought was sufficient time. The plan was to dig out so as to come out in a safe place. The way was to tough however and Simon was forced to surrender. Never one to act without a plan, he put on a white frock and purple cloak and came out above ground hoping to cause some astonishment; which he did. Those who saw him were amazed and asked who he was but he would not tell them. Instead he asked for their captain.

Captain Terentius Rufus accepted his surrender and advised Titus of his capture. He was bound and brought to Rome for publicity purposes. He was paraded in the streets, mocked and ridiculed, being drug through the streets with a rope around his neck. Philip Schaff records that he was thrown down from the Tarpeian Rock. This was a fitting punishment for one such as Simon. Under the Roman Judicial system this was the punishment for one guilty of judicial perjury to expiate his falsehood -- (Decline and Fall of Roman Empire, Gibbon, Volume 4, chapter 44).

John of Gischala

In his autobiography, Josephus notes John's opposition to him as governor of Galilee. He also reports that he spared John's life many times. According to Josephus, he Josephus, was seeking to have a peaceful state, which was not always possible. In the attempt to do so, Josephus often made what turned out to be some ill-advised decisions.

Additionally, Josephus was not the sole determiner of the affairs of Galilee. There were at least two other rulers who could vote against his decisions. John often pitted these men against one another. He was the biggest liar and most deceitful person of those whose history is recorded at this time. He always presented his case in the most believable terms. His lies often led to death and bloodshed, which were of no concern to him. Women and children were not an exception to him and he was not affected by their being murdered.

When Josephus was in control of most of Galilee, he was opposed by those jealous of his power. These men used their influence to persuade those of Jerusalem to turn against Josephus for a period of time. John of Gischala seemed always to be in the plots against Josephus either to assist or to instigate.

It becomes clear that his desire for power was the root of all his actions and that he was a man not to be trusted. But, as is often the case of politicians, he could lie convincingly. In his lies he appealed to the greed, lust and desire for power of those to whom he lied. They were ready to believe his lies because they saw advantage for themselves. John knew just how to persuade them to do what was advantageous for himself. It was without regard or consideration for anyone else, but those who listened always thought they were going to gain from his assistance.

Josephus says the following of him:

He was a ready liar, and yet very sharp in gaining credit to his fictions; he thought it a point of virtue to delude people, and would delude even such as were the dearest to him. He was a hypocritical pretender to humanity, but, where he had hopes of gain, he spared not the shedding of blood: his desires were ever carried to great things, and he encouraged his hopes from those mean wicked tricks of which he was the author.

By the time Vespasian came, being sent by Nero, to subdue the rebellious Jews, Josephus was in control Galilee. When he saw that the Romans were winning the war he went to Jotapata where his made a brave final siege against the Roman invaders but was eventually captured avoiding death that surely should have been his. Josephus recognized the prophecies and noted their fulfillment. Josephus claimed himself to be a prophet and before his capture made the following prayer:

"Since it pleases you, who Have created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans; and since you have made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly, that I do not go over to the Romans as a deserter of the Jews, but as a minister from you."

Josephus, whether by his own prophetical power or by knowledge of Daniel 9:26, addressed Vespasian as Caesar. At first Vespasian did not believe his prophecies but in time did and Josephus was treated well. Quite possibly for the glory of God, he witnessed the battles and recorded the history of the Jews during this time. To the best of my knowledge, his is the only eyewitness account that has been preserved in any detail.

The small city of Gischala was the last to be taken. It happened in this manner. When the Roman legions came against it, John persuaded them to wait until after the Sabbath day because Jews could not labor on the Sabbath. John then, in the cover of night, (Jewish day is from evening to evening.) escaped with his armed men, a band of robbers and quite a number of others including women and children. A short distance out of the city, he abandoned them, leaving them to escape on their own or defend themselves in some other way. John and his band of despots fled to Jerusalem.

Josephus records that six thousand of the women and children who fled the city with John were slain by the Roman soldiers who were searching for John. Three thousand were brought back captive. Remember, Josephus was a witness to the events from the time of his capture.

This brings us to the events at Jerusalem, which are our primary concern. We have well laid the foundation for the decrepit condition of John. He was a despot, a liar, a deceiver of even those whom he called friend.

When John reached Jerusalem, he claimed to have fled, not for fear of his life but to fight the Romans with less hazard. John told that the Romans were in a weak condition and that he was a capable fighter. The Romans, according to John, were unskilled and ignorant. He said that even if they were to obtain wings they could not fly over the Jerusalem wall. The Roman war machines, according to his words, were broken against the wall of the cities which had been attacked. Many of the young men listened as John talked of war and defeat of the Romans.

In the conquest of the Jewish settlements, the inhabitants of the cities themselves had been at differences with one another and in many of these cities were the bands of those who had gathered in preparation for war and were robbing from those who were opposed to the war. In this way the country suffered as much or more from the iniquities of fellow countrymen as from the Romans. In fact, the fates would have been easier to bear had the Romans been responsible. These bands of wicked men eventually gathered at Jerusalem, John and his gang being one of them.

These wicked seditious leaders, partly because they were believed to come as friends, partly because of the fact that they were leaders of their bands, and partly because everyone was busy taking care of himself, influenced the taking of several prominent citizens as prisoners. John was involved in their fate.

Among John's first undertakings after reaching Jerusalem was to enter into the prison with 10 other bloodthirsty men and kill the prisoners. This was done on the pretense that the prisoners had plotted to surrender Jerusalem to the Romans. They then had the audacity to proclaim themselves as the saviors of the city. These hoodlums running the city were called Zealots, not because they were zealous of good works as they claimed but because they were zealous to do evil of all sorts.

Cutthroats that they were, having taken over Jerusalem, they then decided that they should decide who should be the High Priest. They decided the priesthood by casting lots, claiming this was the original way it was done instead of the proper succession of Aaron's house. By lot Phannias was chosen who was unworthy of the honor and unfamiliar with his duties. His steps were directed by those who had appointed him. Ananus, the oldest of the High Priests, was working to turn the people against and overcome these self appointed leaders and might have succeeded if he had not been killed.

Ananus encouraged and led the people in revolt. Now where was John during this time? He was following Ananus around pretending to be of the same opinion and with the people. He went to the consultations Ananus had with the leaders and then in the manner of a traitor reported their plans to the Zealots. To avoid suspicion of such action he developed the best friendship possible with Ananus and the other leaders.

John overdid this, however, and many of them became suspicious. Other leaders supported John and suggested that he take an oath of his fidelity; which he readily did. Why Ananus and the others believed his oath is beyond comprehension, but they did and he was received into their consultations without suspicion.

John then went before the Zealots and told them lies of the worst sort. He said that Ananus had persuaded the people to send ambassadors to Vespasian to invite him to come and take the city. He expressed concern that they could survive such a siege and told them it was only the by the providence of God that he was there as an ambassador for them. Ananus was supposed to call a fast day in order to gain access to the temple area and then make his attack on them.

John then suggested that they either make friends with those who guarded them or find some outside assistance themselves. The decision was made to invite the Idumeans into the city to protect it from the Romans. The Idumean leaders gathered an army of 20,000 in a short time and came to Jerusalem. Ananus, however, had the gates shut against them.

Jesus, the next to oldest of the High Priest went to address them encouraging them to come in unarmed and investigate for themselves what the problem was. He denied the charges that they had asked for the Romans but said that the lie was told by the wicked people who controlled the temple area in order to protect themselves. Simon, one of the Idumean leaders, responded that they had found the city locked against them and that they sided with the Zealots. The Idumeans were enraged that they would be kept out of the city which belonged to all.

So there they were, the Idumeans outside the city, the Zealots in the temple area and Ananus and the people in the city. It was on this very night that a great thunderstorm occurred and an earthquake. The Idumeans thought it was a judgment against them taking up arms. Ananus and the people thought God had acted as their captain and had taken control and the Zealots were concerned for the people they had invited. Under the cover of darkness the Zealots went through the city to the gate and sawed the bars into to allow the Idumeans to enter.

When the Idumeans entered the city, they were enraged at the refusal to open the gates to them and began to kill people and plunder their houses. The High Priests, including Ananus and Jesus were killed in this massacre.

In a short time the Idumeans repented that they had come and realized that the Zealots had lied to them. They then freed their prisoners and left the city.

Now John was ready to make his move and he gathered followers from among the people and set up a faction for himself. Soon he became very powerful, especially among the Galileans. The people under his charge were of the most vile sort. Josephus describes them as follows in Wars, Book 4, Chapter 9:

During this time did the mischievous contrivances and courage [of John] corrupt the body of the Galileans; for these Galileans had advanced this John, and made him very potent, who made them a suitable requital from the authority he had obtained by their means; for he permitted them to do all things that any of them desired to do, while their inclination to plunder was insatiable, as was their zeal in searching the houses of the rich; and for the murdering of the men, and abusing of the women, it was sport to them. They also devoured what spoils they had taken, together with their blood, and indulged themselves in feminine wantonness, without any disturbance till they were satiated therewith; while they decked their hair, and put on women's garments, and were besmeared over with ointments; and that they might appear very comely, they had paints under their eyes, and imitated, not only the ornaments, but also the lust of women, and were guilty of such intolerable uncleanness, and they invented unlawful pleasures of that sort. And thus did they roll themselves up and down the city, as in a brothel house, and defiled it entirely with their impure actions; nay, while their faces looked like the faces of women, they killed with their right hands; and when their gait was effeminate, they presently attacked men, and became warriors, and drew their swords from under their finely dyed cloaks and ran everybody through whom they alighted Upon.

The city was now under the control of the evil forces. It is amazing the amount of evil that prevailed in this city at this time. Is there any doubt that these forces were all for which Satan could hope?

The Idumeans rebelled against John and he was driven into the Temple area with his men. As reported earlier it was about this time that Simon son of Giora was brought into the city to do away with John. This just added another faction to the seditions in the city now being three, John, Simon, and Eleazer who controlled the inner Temple area. The killing became so bad that blood filled the holy courts.

None of this bloodshed was by the hands of the Romans.

In the third year of the war for the feast of the Passover Eleazer opened the gates of the inner temple for the people to worship God. John made the most of this and managed to take the inner Temple reducing the seditions to two instead of three. The Romans began bearing down about this time and forced John and Simon to work together.

When Titus finally overthrew the city, John was captured and carried to Rome for display and finally was doomed to perpetual imprisonment.

Eleazar, son of Ananias the High Priest and Governor of the temple.

It is actually Eleazar who is given credit for starting the war. He make a decree that no sacrifices would be made for any foreigner. This of course included Caesar who they offered sacrifices for (not to) each day.

About this time Manahem, a Jew was rebelling. He took some of King Herod's arms from Masada and returned to Jerusalem proclaiming himself king. At Jerusalem he killed many of the Roman soldiers who were there to keep the peace. Ananias the High Priest was killed in this process. Manahem put on royal garments and in a pompous manner went up to worship.

Eleazar and his followers fell upon him and Manahem was killed. The sedition against the Romans continued, however, and Eleazar acted less than honorably when the Romans asked for their lives to be spared. It was agreed that this would be done if they would lay down their arms. But, when the arms were laid down and the Roman soldiers were going away, Eleazar and his men waylaid them and killed all but one who had agreed to become a Jew.

The rebellion against the Romans was getting into full sway. There was also rebellion against Cestius, ruler of Syria and Florus, who was procurator. Cestius lead an army down from Antioch and, in time, began a siege upon Jerusalem. He appeared to be winning, but for no apparent reason, turned around and began a retreat which resulted in great loss for the Romans.

Jews were now in control of the Jewish areas and they prepared for war, Generals were appointed and judges were set up. Eleazar was appointed as one of the Generals for the Idumeans. This was a brief period of Jewish independence and the organization was done quickly.

Eleazar, son of Simon, a most famous Eleazar.

I mention both Eleazar, son of Ananias and Eleazar, son of Simon because Eleazar was a very popular name. There were a number of Eleazars, one of whom was named as a robber. Josephus often just mentions that "Eleazar" did this or that without telling which one. It's very difficult to follow in his writings. Perhaps some of the escapades are attributed to the wrong man, but as much as possible I have kept them properly designated.

During the appointing of judges and rulers mentioned above, Eleazar, the son of Simon was not appointed as a judge, although he had taken considerable spoil. According to Josephus, he was not appointed because he was regarded as one with tyrannical temper. The riches under his control, however, were needed and the people submitted to his authority in all matters of public affairs. Eleazar, in deference to his temperament, was regarded as a plausible leader.

Eleazar stood in defiance of John of Gischala and revolted from John, taking a number of capable men with him. He captured the inner temple area. This, as mentioned earlier, was the beginning of the three factions in the city. Eleazar was at the highest part in the inner temple, John was in the temple court, and Simon was outside the temple wall.

What is highly interesting is that at this time the people who wished to make sacrifices were allowed to do so. If fighting broke out during their sacrifice, they were often killed as darts hurled by war engines came over the wall of the inner temple. Josephus records this destruction as follows:

Any persons who came thither with great zeal from the ends of the earth, to offer sacrifices at this celebrated place, which was esteemed holy by all mankind, fell down before their own sacrifices themselves, and sprinkled that altar which was venerable among all men, both Greeks and Barbarians, with their own blood; till the dead bodies of strangers were mingled together with those of their own country, and those of profane persons with those of the priests, and the blood of all sorts of dead carcases stood in lakes in the holy courts themselves.

And now, "O most wretched city, what misery so great as this didst thou suffer from the Romans, when they came to purify thee from their intestine hatred! For thou couldst be no longer a place fit for God, nor couldst thou longer continue in being, after thou hadst been a sepulchre for the bodies of thine own people, and hadst made the holy house itself a burying-place in this civil war of thine! Yet mayest thou again grow better, if perchance thou wilt hereafter appease the anger of that God who is the author of thy destruction."

But I must restrain myself from these passions by the rules of history, since this is not a proper time for domestic lamentations, but for historical narrations.

On the day of the feast of unleavened bread, Eleazar opened the gates for the people to worship. John, however, having no regard for anything holy, used this occasion to launch an attack and by which he took the inner temple area. This left two factions in the city. Many innocent people were killed but the seditious ones were granted a truce and Eleazar continued to lead his band of rebels but now he was not in opposition to John.

Meanwhile, the Romans were attacking. It seems to me the Roman activity is secondary to the events taking place in the city. Titus was right he didn't slaughter all those people. How can any Roman be the beast, with all the fighting going on in Jerusalem behind the sacred walls.

We could mention others, the procurators, Roman governors, and various minor rulers but this is probably sufficient to demonstrate that the beast was not a Roman. Am I wrong? Could be and I may change my mind in the future, but as to now we will leave the considerations as presented. If, as we have demonstrated adequately, the Harlot is Jerusalem, then those that hated her we have certainly seen came from within, not without.

Jesus was leader of the kingdom of God, the headquarters (for lack of a better word) was to be Jerusalem. The kingdom, however, was a heavenly one and not an earthly one. Those who were killing in Jerusalem were in rebellion against Rome to establish a kingdom of Jews. This could not be the kingdom and it is in this way that they were at war with the lamb. They fought against a heavenly kingdom. They lost, Jesus reigns.
"And in the new Jerusalem, I sing a nobler song.
Jesus does reign forever more, those of his kingdom blest.
I rise to glory everyday, to praise him with the throng.
Who through the ages enter in, to his eternal rest."

1. How great was the earthquake in 16:18. With what are earthquakes associated?

2. Any thoughts on "every island fled away, and the mountains were not found."

3. John was carried to the wilderness. What was in the wilderness earlier in the book. Is the wilderness symbolic of a place or situation, neither or both. Explain.

4. The beast was scarlet, and the woman was clothed in scarlet. In this context what is the significance of this color.

5. What can be said of the riches of the woman? (Consider the contents of the golden cup.)

6. What is the relation of the woman to the beast?

7. Up until 70AD, who was responsible for most of the deaths of the saints?

8. Who was to marvel when they saw the beast that "was, and is not, and yet is?"

9. From where did the beast come? Who/what else came from there? What did we learn earlier that the forces of the bottomless pit were going to do?

10. According to 17:11, is the beast a nation or a king?

11. Are the seven mountains the seven kings?

12. To whom do the 10 kings owe their authority?

13. Why does 17:16 eliminate the woman as being Rome?

14. How long would the 10 kings give their dominion to the beast?

15. Explain "come out of her my people, lest you share in her sins, and lest you receive of her plagues."

16. Why would the merchants weep over the fall of Babylon?