Authors: Sigmund Brouwer

The Last Sacrifice (38 page)

“Come with you,” Damian said, appearing to warm to the idea. “Any guesses where next?”

“Caesarea.” Later he would tell Damian how John had interpreted the symbols for him. “Then Jerusalem.”

“Jerusalem! We’ll rejoin Maglorius.”

“Jerusalem,” Vitas repeated. The icy fire in him would sustain him until he could wrap his fingers around the neck of Helius and choke the life from him.

“Why not?” Damian said. “We’ve got Jerome to protect us. We’re Romans. We rule the world. What kind of danger could be ahead of us there?”

Afterword

Much has been made of the differences in the interpretation of Scripture applied by the Last Disciple series and the Left Behind series. One of the key distinctions between the end-times theologies (called “eschatologies”) employed by these two series has to do with when the writing of the New Testament was completed.

The Last Disciple series is based on an interpretation of Scripture that holds that the entire New Testament was completed prior to the destruction of the Temple in AD 70. In contrast, the Left Behind series is based on the assumption that Revelation was written in AD 95, long after Jerusalem’s destruction. It asserts that Revelation describes events that will likely take place in the twenty-first century rather than the first century. In author Tim LaHaye’s words, “Revelation was written by John in AD 95, which means the book of Revelation describes yet future events of the last days just before Jesus comes back to this earth.”
1
LaHaye has even gone so far as to dismiss the notion that Revelation was written before AD 70 as “historically ridiculous.”
2
A closer look at the evidence, however, reveals not only that such dismissive language is unwarranted but that the late-date position is untenable.

First, it is instructive to note that the late dating for Revelation is largely dependent on a single—and markedly ambiguous—sentence in the writings of Irenaeus, Bishop of Lyons. This sentence can be taken to mean either that
John
or that John’s
apocalyptic vision
was seen toward the end of Domitian’s reign. Moreover, the credibility of Irenaeus as a source is called into question by his contention in the same volume that Jesus was crucified when He was about fifty years old.

Furthermore, if the apostle John were indeed writing in AD 95, it seems incredible that he would make no mention whatsoever of the most apocalyptic event in Jewish history—the demolition of Jerusalem and the destruction of the Temple at the hands of Titus. This would be tantamount to writing a history of New York City today and making no mention of the destruction of the World Trade Center at the hands of terrorists on September 11, 2001. More directly, imagine writing a thesis on the future of terrorism in America and failing to mention the Manhattan Massacre.

Consider another parallel. Imagine that you are reading a history concerning Jewish struggles in Nazi Germany and find no mention whatsoever of the Holocaust. Would it be historically ridiculous or historically reasonable to suppose this history had been written prior to the outbreak of World War II? The answer is self-evident. Just as it stretches credulity to suggest that a history on the Jews in Germany written in the aftermath of World War II would make no mention of the Holocaust, so too it is quite unlikely that Revelation could have been written twenty-five years after the destruction of Jerusalem and yet make no mention of the most apocalyptic event in Jewish history.

Finally, those who hold that the book of Revelation was written in AD 95 face an even more formidable obstacle! Consider one of the most amazing prophecies in all of Scripture. Jesus was leaving the Temple one day when His disciples called His attention to its buildings. As they gazed upon its massive stones and magnificent structures, Jesus uttered the unthinkable: “I tell you the truth, not one stone here will be left on another; every one will be thrown down. . . . This generation will certainly not pass away until all these things have happened.” (Matthew 24:2, 34; Mark 13:2, 30; Luke 21:6, 32). Less than forty years later, this prophecy, no doubt still emblazoned upon the tablet of their collective consciousness, became a vivid and horrifying reality. Flavius Josephus described the utter devastation as the altar was surrounded by “heaps of corpses, while blood flowed down the steps of the sanctuary.” Wrote Josephus, “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.” He also noted that the Temple was doomed August 30 AD 70, “the very day on which the former temple had been destroyed by the king of Babylon.”
3

As incredible as Christ’s prophecy and its fulfillment one generation later are, it is equally incredible to suppose that the apostle John would make no mention of it. As the student of Scripture well knows, New Testament writers were quick to highlight fulfilled prophecy. The phrase “This was to fulfill what was spoken of by the prophet” permeates the pages of Scripture and demonstrates conclusively that the Bible is divine rather than human in origin. Thus, it is inconceivable that Jesus would make an apocalyptic prophecy concerning the destruction of Jerusalem and the Temple and that John would fail to mention that the prophecy was fulfilled one generation later just as Jesus had predicted.

Before closing, allow us to highlight just one more piece of internal evidence that should give pause to those who are dogmatic about the late dating of Revelation. In the eleventh chapter of Revelation, John says, “I was given a reed like a measuring rod and was told, ‘Go and measure the temple of God and the altar, and count the worshipers there. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months’” (Revelation 11:1-2). Revelation, in keeping with the rest of the New Testament, speaks of the Temple and Jerusalem as if the Temple were still standing at the time of its writing. Note also that Jesus had sent his angel “to show his servants what must soon take place” (Revelation 1:1). Thus, the prophecy of the trampling of the holy city concerns a future event—not one that took place twenty-five years earlier.

In summary, from all the reasons we are well justified in believing that the book of 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 New York City 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 could have been written in the aftermath of the devastation of Jerusalem and the Temple and yet make no mention of this apocalypse. Additionally, if John wrote in AD 95, it is incredible to suppose he would not mention the fulfillment of Christ’s most improbable and apocalyptic vision. Finally, New Testament documents—including the book of Revelation—speak of Jerusalem and the Jewish Temple as intact at the time they were written.

The point of all this is that if Revelation was written
before
AD 70, then 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 that are in our past. This is not to say, however, that
all
of the prophecies in Revelation have already been fulfilled. Some reviewers have suggested that the Last Disciple series espouses a hyper-preterist theology, which is essentially the belief that every prophecy in Scripture—including the second coming of Christ—was fulfilled long ago. But that clearly is not the position of the Last Disciple series. Thoughtful readers of Revelation should be quick to distance themselves from either a purely preterist or a fully futurist label. Revelation not only predicted fore-future events, such as the coming apocalypse in John’s lifetime, but also chronicles events that will take place in the far and final future. For one day the Lord himself will come down from heaven and the dwelling of God will forever be with men (Revelation 21:3); each person will be resurrected and “judged according to what he had done” (Revelation 20:13); and the problem of sin will be fully and finally resolved (Revelation 21:27).

Discussion Questions

What was your understanding of Revelation before beginning this series? How has that changed?

Why do you think John never reveals his identity or his connection to the letter (and the vision) to Vitas?

Why does Helius take such delight in other people’s pain and discomfort?

How is Valeria different in The Last Sacrifice than she was in The Last Disciple? How well is she handling her situation?

What motivates Chayim’s actions? Do you find him likable? Pitiable? Despicable?

Zealous Jews in Jerusalem fully believe that God will never allow the city or the Temple to be destroyed. Is there anything in our society that we are tempted to think of this way? In your life?

How would you characterize the relationship between Strabo the goatherd and his wife, Chara?

Jerome is one of many characters placed in mortal fear for his family’s safety. What do you think Jerome will choose to do?

When Vitas comes very close to following Christ, what holds him back? Consider what Jesus says in Luke 9:61-62. Does this apply to Vitas?

Other Books by the Authors

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.

The
E
in EQUIP represents the word
essentials.
CRI is committed to the maxim “In essentials unity, in nonessentials liberty, and in all things charity.”

The
Q
in EQUIP represents the word
questions.
In addition to focusing on essentials, CRI answers people’s questions regarding cults, culture, and Christianity.

The
U
in EQUIP represents the word
user-friendly.
As much as possible, CRI is committed to taking complex issues and making them understandable and accessible to the lay Christian.

The
I
in EQUIP represents the word
integrity.
Recall Paul’s admonition: “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (1 Timothy 4:16).

The
P
in EQUIP represents the word
para-church.
CRI is deeply committed to the local church as the God-ordained vehicle for equipping, evangelism, and education.

Contact Christian Research Institute:

By Mail:

Christian Research Institute

P.O. Box 8500

Charlotte, NC 28271-8500

In Canada:

CRI Canada

56051 Airways P.O.

Calgary, Alberta T2E 8K5

By Phone:

U.S.: 888-7000-CRI (700-0274)

Canada: 800-665-5851