For three and a half years, the Beast systematically ravished the persecuted bride and sought the ruin of the prostituted bride. Now the kingdom of the Caesars was itself writhing in the throes of certain death. To friend and foe alike it appeared as though the empire had suffered a mortal wound. Indeed, the imminent collapse of Rome seemed so certain that Vespasian and his son Titus lost all will to advance on Jerusalem in the Jewish wars. Just as all seemed lost, however, an empire tottering on the edge of extinction arose from its funeral dirge with renewed malevolence. General Vespasian was proclaimed emperor and not only succeeded in restoring Roman sovereignty but in rehabilitating the Roman Senate. Therefore, Vespasian “resurrected” the empire and ushered in the Flavian dynasty, which would rule Rome until AD 96.
Finally, while Revelation was inscripturated in the shadow of three and a half years of tribulation, it encompasses the year that will forever stand in infamy. With the resurrection of the Roman beast, Vespasian and his son Titus once again set their sights on Jerusalem. By spring of AD 70, Titus had besieged the city. By summertime he had surrounded it with a wall, relegating the Jews within to either starvation or surrender. The Jewish historian Josephus describes the horror that ensued. Some Jews who had failed to flee to Pella “prowled around like mad dogs, gnawing at anything: belts, shoes, and even the leather from their shields.” In graphic detail he recounts stories such as that of Mary of Bethezuba. “Maddened by hunger, she seized the infant at her breast and said, ‘Poor baby, why should I preserve you for war, famine, and rebellion? Come, be my food—vengeance against the rebels, and the climax of Jewish tragedy for the world.’ With that, she killed her infant son, roasted his body, and devoured half of it, hiding the remainder.”8 Josephus’s words inevitably bring to mind Jesus’ warning a generation earlier: “How dreadful it will be in those days for pregnant women and nursing mothers!” (Matthew 24:19).
By August, the altar of the Temple was littered with heaps of rotting corpses, and “streams of blood flowed down the steps of the sanctuary.”9 And on August 30, the unthinkable happened. “The very day on which the former temple had been destroyed by the king of Babylon,”10 the second Temple was set ablaze. As the Revelator had prophesied, “In one day her plagues will overtake her: death, mourning and famine. She will be consumed by fire, for mighty is the Lord God who judges her” (Revelation 18:8). “While the temple was in flames, the victors stole everything they could lay their hands on, and slaughtered all who were caught. No pity was shown to age or rank, old men or children, the laity or priests—all were massacred.”11 By September 26, all Jerusalem was in flames. “The total number of prisoners taken during the war was 97,000, and those who died during the siege 1,100,000.”12
So great was the devastation of Jerusalem and its Temple “that there was left nothing to make those that came thither believe it had ever been inhabited.”13 As the starved and shackled survivors slumped out of the smoldering ruins, no doubt more than a few remembered the words of Jesus, “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing. Look, your house is left to you desolate” (Matthew 23:37-38). Some might even have recalled the scene. As his words still hung in the air, Jesus had turned his back on the place that had tabernacled the Shekinah glory of the Almighty. Sensing the gravity of the moment, his disciples had called his attention to the majesty of the Temple and its buildings. “Do you see all these things?” he had responded. “I tell you the truth, not one stone here will be left on another; every one will be thrown down” (Matthew 24:1-2). An improbable prophecy had become a nightmarish reality.14
Historical Record of the Fall of Jerusalem
Now as soon as the army had no more people to slay or to plunder, because there remained none to be the objects of their fury, (for they would not have spared any, had there remained any other work to be done,) Caesar gave orders that they should now demolish the entire city and temple, but should leave as many of the towers standing as were of the greatest eminency; that is, Phasaelus, and Hippicus, and Mariamne; and so much of the wall as enclosed the city on the west side.
This wall was spared, in order to afford a camp for such as were to lie in garrison, as were the towers also spared, in order to demonstrate to posterity what kind of city it was, and how well fortified, which the Roman valor had subdued; but for all the rest of the wall, it was so thoroughly laid even with the ground by those that dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited.
This was the end which Jerusalem came to by the madness of those that were for innovations; a city otherwise of great magnificence, and of mighty fame among all mankind.
FROM BOOK SEVEN OF THE WAR OF THE JEWS, AS RECORDED BY FLAVIUS JOSEPHUS
Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. “Do you see all these things?” he asked. “I tell you the truth, not one stone here will be left on another; every one will be thrown down.”
MATTHEW 24:1-2
Historical Notes
This fictional trilogy stays true to the history of the war of the Jews and the fall of the Temple, as given to us in the only firsthand account, written by Josephus.
Revelation: written before or after AD 70?
Just as it is common to describe Patmos as a barren Alcatraz, misidentify the great prostitute as the Roman Catholic Church, or identify the 144,000 as exclusively Jewish male virgins, so too it is common to contend that the book of Revelation was written long after the destruction of the Jewish Temple in AD 70. Thus, according to modern-day prophecy pundits, Revelation describes events that will likely take place in the twenty-first century rather than the first century.
Among the reasons we can be certain that Revelation was not written twenty-five years after the destruction of Jerusalem, three tower above the rest. First, just as it is unreasonable to suppose that someone writing a history of the World Trade Center in the aftermath of September 11, 2001, would fail to mention the destruction of the Twin Towers, so too it stretches credulity to suggest that Revelation was written in the aftermath of the devastation of Jerusalem and the Jewish Temple and yet makes no mention of this apocalypse.
Furthermore, if John were writing in AD 95, it is incredible to suppose he would not mention the fulfillment of Christ’s most improbable and apocalyptic prophecy (Matthew 24:2; Mark 13:2; Luke 21:6). As the student of Scripture well knows, New Testament writers were quick to highlight fulfilled prophecy.
Finally, New Testament documents—including the book of Revelation—speak of Jerusalem and the Jewish Temple as intact at the time they were written (for example, Revelation 11:1-2). If Revelation were written before AD 70, it is reasonable to assume that the vision given to John was meant to reveal the apocalyptic events surrounding the destruction of Jerusalem—events that were still in John’s future but are in our past. According to Scripture, Jesus sent his angel “to show his servants what must soon take place” (Revelation 1:1). Thus, the prophecy concerns a near-future event, not one that took place twenty-five years earlier. This, of course, does not presuppose that all the prophecies in Revelation have already been fulfilled. Just as Christ came to earth once to bear the sins of the world, so too he will return again to gather the elect and to usher in the restoration of all things. On that day, the justified will be resurrected to eternal life and the unjustified to eternal conscious torment and separation from the love and grace of God. Paradise lost will become paradise restored, and the problem of sin and Satan will be fully and finally resolved.15
The letter in the Senate records regarding the divinity of Christ
The historian Eusebius reported Tertullian’s earlier claims that Emperor Tiberius brought details of Christ’s life before the Roman Senate, apparently for a vote of approval regarding his deity. The Senate then
reportedly spurned Tiberius’s own vote of approval, which engendered a warning from the emperor not to attempt actions against Christians.
And when the wonderful resurrection and ascension of our Saviour were already noised abroad, in accordance with an ancient custom which prevailed among the rulers of the provinces, of reporting to the emperor the novel occurrences which took place in them, in order that nothing might escape him, Pontius Pilate informed Tiberius of the reports which were noised abroad through all Palestine concerning the resurrection of our Saviour Jesus from the dead.
He gave an account also of other wonders which he had learned of him, and how, after his death, having risen from the dead, he was now believed by many to be a God. They say that Tiberius referred the matter to the Senate, but that they rejected it, ostensibly because they had not first examined into the matter (for an ancient law prevailed that no one should be made a God by the Romans except by a vote and decree of the Senate), but in reality because the saving teaching of the divine Gospel did not need the confirmation and recommendation of men.
But although the Senate of the Romans rejected the proposition made in regard to our Saviour, Tiberius still retained the opinion which he had held at first, and contrived no hostile measures against Christ.
These things are recorded by Tertullian, a man well versed in the laws of the Romans, and in other respects of high repute, and one of those especially distinguished in Rome.
EUSEBIUS, THE CHURCH HISTORY
The Ark of the Covenant
In historical record, the Jewish historian Josephus does not include a description of the Ark of the Covenant as part of the spoils for the Roman soldiers. This is significant by its absence, as he describes in detail that Titus took the vessels from the Temple and brought them to Rome. There are carvings of the lampstand or menorah, the Table of Shewbread, and ritual trumpets on the Triumphant Arch of Titus in Rome. There is no carving of the Ark of the Covenant.
In The Jewish War, Josephus writes, “Most of the spoils that were carried were heaped up indiscriminately, but more prominent than all the rest were those captured in the Temple at Jerusalem—a golden table weighing several hundredweight, and a lampstand, similarly made of gold but differently constructed from those we normally use. . . . After these was carried the Jewish Law, the last of the spoils. . . . Vespasian made up his mind to build a temple of Peace. . . . There too he laid up the golden vessels from the Temple of the Jews, for he prided himself on them; but their Law and the crimson curtains of the Inner Sanctuary he ordered to be deposited in the Palace for safe keeping.”16
Josephus describes the Holy of Holies as empty. He states, “The innermost chamber measured 30 feet and was similarly separated by a curtain from the outer part. Nothing at all was kept in it; it was unapproachable, inviolable, and invisible to all, and was called the Holy of Holies.”17 It seems that there was no Ark of the Covenant in the second Temple when the soldiers desecrated it.
Since its disappearance from the biblical narrative, there have been a number of claims of having discovered or having possession of the Ark, and several possible places have been suggested for its location.
Historical figures in The Last Temple
Joseph Ben-Matthias was captured at Jotapata under extraordinary circumstances, after a siege of forty-seven days as described in the novel. Also as described in The Last Temple, when brought before Vespasian and Titus, Ben-Matthias predicted that Vespasian would become emperor. He was not believed, and he spent the next two years in chains in the Roman camp, during which time he began to write about the war. After four emperors died in quick succession—and Vespasian became emperor himself—Ben-Matthias was freed. His actions at the fall of Jerusalem at Titus’s side took place as depicted in the novel. Later, Ben-Matthias was adopted into Vespasian’s family, the Flavians, and so became Flavius Josephus, the name by which we remember him for his chronicles of the history of the Jews, including The War of the Jews, which is the only eyewitness record of the fall of Jerusalem.
Titus and Queen Bernice returned to Rome and lived together as though husband and wife. When Titus became emperor after the death of his father, Vespasian, he tried to marry Bernice officially, but the decision was unpopular, and he changed his mind.
Nero’s final night took place as described. Josephus reports that after Nero stabbed himself in the throat, a military man fitting the description of Vitas tried to stanch the wound and was with Nero as the emperor died.
During the latter part of Nero’s reign, Nerva was a godfather to Vespasian’s son Domitian. He later oversaw the emperorships of the Flavian dynasty—Vespasian, Titus, and Domitian—then briefly became emperor himself.
Helius was paraded in chains by the emperor Galba, then put into a bag and thrown in the Tiber River.
Simon Ben-Gioras and John of Gischala both fled as the Temple was conquered. They were later captured by the Romans and paraded in Rome during a triumph for Titus. Ben-Gioras was subsequently executed, and John of Gischala died in prison.
Discussion Questions
What was your understanding of Revelation before beginning this series? How has that changed?
What was your reaction when Jerome refused his opportunity to murder Vitas? Why was Jerome so fiercely loyal to Vitas? Was his loyalty justified?
How does Jesus’ death compare to Vitas’s crucifixion experience in this novel?
Vitas conducts an elaborate deception to get to the bottom of the assassination of Helva. Were his methods acceptable? Did he make any errors in judgment or in conduct?
Why does Vitas have trouble trusting in Jesus? How can we respond to people’s intellectual misgivings about Christianity? How can we respond to their emotional barriers?
Christ’s prediction about the destruction of Jerusalem and the Temple came to pass. What does this say about the promises of God yet to be fulfilled in the future? What are some of those promises?
What makes Hezron a believer in the Christos? What happens to him as the result of that decision? How are Hezron’s sufferings similar to what many Christians experience in the world, even to this day?
What is the significance of Valeria and Quintus’s act of washing Alypia’s feet?
Who were the Sicarii? How was their way of violence different from the way of Christ? How does Christ want us to deal with evil in this world?
What drives Vitas in the first section of this book (while he’s in Caesarea)? What motivates him in Rome? How do these motives affect your attitude toward Vitas?
In Rome’s political environment, people had to carefully weigh their words. Have you ever been in a situation when you worried that your words might betray you? How did you work through that conversation?
The politics of Rome were turbulent and dangerous. How does this compare to politics today? How should followers of Jesus interact with politics and culture?
Do you agree with Titus: that he had divine help in the destruction of Jerusalem?
Ben-Aryeh was willing to sacrifice everything to save what was most precious to him. What new perspective can we gain from Amaris’s final reflections about the true Temple?
Other Books by Hank Hanegraaff
Has God Spoken? Memorable Proofs of the Bible’s Divine Inspiration
The Apocalypse Code: Find Out What the Bible Really Says About the End Times and Why It Matters Today
The Creation Answer Book
The Complete Bible Answer Book—Collector’s Edition
The Bible Answer Book, Volume 1
The Bible Answer Book, Volume 2
The Bible Answer Book for Students
Christianity in Crisis
Christianity in Crisis: 21st Century
Counterfeit Revival
The Legacy Study Bible
The Heart of Christmas
The Da Vinci Code: Fact or Fiction (coauthored with Paul L. Maier)
The Face that Demonstrates the Farce of Evolution
Fatal Flaws: What Evolutionists Don
’t Want You to Know
The Millennium Bug Debugged
The Prayer of Jesus: Secrets to Real Intimacy with God
The Covering: God’s Plan to Protect You from Evil
The Covering—Student Edition (coauthored with Jay Strack)
Resurrection
The Third Day
Other Books by Sigmund Brouwer
Novels The Weeping Chamber
Out of the Shadows
Crown of Thorns
The Lies of Saints
Degrees of Guilt—Tyrone’s Story
Fuse of Armageddon (coauthored with Hank Hanegraaff)
The Leper
Pony Express Christmas
Wings of Dawn
Double Helix
Blood Ties
Evening Star
Silver Moon
Sun Dance
Thunder Voice
Broken Angel
Flight of Shadows
The Canary List
The Orphan King
Nonfiction Rock & Roll Literacy
Who Made the Moon
Kids’ Books Bug’s Eye View series
The Little Spider, a Christmas picture book
Watch Out for Joel series
CyberQuest
Accidental Detective series
Sports Mystery series
Lightning on Ice series
Short Cuts
Robot Wars series
The Winds of Light
Christian Research Institute
The Christian Research Institute (CRI) exists to provide Christians worldwide with carefully researched information and well-reasoned answers that encourage them in their faith and equip them to intelligently represent it to people influenced by ideas and teachings that assault or undermine orthodox, biblical Christianity. In carrying out this mission, CRI’s strategy is expressed in the acronym EQUIP.
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