AD 70

Throughout his ministry, the Lord Jesus emphasized that change was coming for the Jewish world.

He stated that all the blood of the prophets would fall upon that current generation (Luke 11:47–51). He told a parable about a fig tree, representing Israel, about to be cut down (Luke 13:6 9). He called Jerusalem’s house “forsaken” (Luke 13:34–35). As he approached the last week of his life, this emphasis found its way into many of his different interactions, because his death would be what brought about this shift. Soon, God would bring the fury of the Roman armies upon the Jewish world, and all would change. They would burn the Temple, the focal point of worship in Judaism, and would only preserve the Temple Mount platform, and thus, leave Judaism in a state of ruins. How could they continue without a Temple? What about the festivals? What about the daily offerings? What about the Day of Atonement and forgiveness? How would Judaism continue?

In the Olivet Prophecy, the Lord Jesus brought together much of his previous teaching about the fall of Judaism as they knew it. Not only did he bring previous teachings together, but he elaborated on many of those points and gave his disciples specific signs so they too would be ready for what was about to happen. In this article, we’ll consider that prophecy and its specific fulfillment in AD 70. We’ll first examine the disciples’ questions that introduced the prophecy, some of the signs Jesus referenced, and then his second coming. Ultimately, we’ll see the Lord’s care for his followers, and thus remember the goodness of the one we follow.

The Disciples’ Questions

For years, the disciples expected Christ to somehow partner with the religious establishment to bring about the Kingdom of God. Thus, when he upset the Pharisees, they let him know that he had perhaps unwittingly made a mistake (Matthew 15:12). Later, when he took them to Jerusalem for the last time, they believed he was on the cusp of setting up the Kingdom (Luke 19:11). Finally, after they continued to wait a few more days and no Kingdom came, they appeared to have tried prompting him: “Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple.” (Matthew 24:1).¹ Why else would they have done this? Clearly, Jesus knew what the Temple looked like. Instead, Scripture perhaps shows a picture of an anxious group of people, prompting the Lord to finally work together with the religious establishment and thus bring that Kingdom immediately.

Yet, that was not to be. That very week, the religious establishment would work together with the Romans to bring about Christ’s crucifixion. Thus, instead of the Kingdom of God, Judea would see a very different change. On looking at those Temple buildings and seeing the disciples’ expectations, the Lord gave a shocking revelation: “But he answered them, ‘You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.’” (Matthew 24:2). Not only were these words the exact opposite of what the disciples wanted to hear, they were stunning in their frankness and horror. Being familiar with Judaism without a Temple, we often forget the magnitude of this prediction. Everything in Judaism revolved around the Temple. Essentially, Christ told his disciples that Judaism, as they knew it, was about to disappear. Either Judaism would adapt, which it did when it arose from the ashes of AD 70 as Rabbinic Judaism, or it would vanish. 

Following the Lord from the Temple to the Mount of Olives, the disciples appear to walk in a stunned silence. Only once Christ sat down on the mount did they approach him and ask for clarity. They asked three questions (Matthew 24:3):

1. When would this happen?
2. What would be the sign of his coming?
3. What would be the sign of the end of the age?

We can occasionally get distracted by the second two questions, thinking the disciples were asking about Christ’s second coming. That seems unlikely, however, considering they didn’t believe in a second coming. They didn’t know he was going to die or ascend to heaven, so they didn’t expect him to come again. 

Then, what did they mean by the second and third questions? Perhaps they meant Christ would be the one to effect this change, and in so doing, bring the Kingdom of God. When would he come to destroy the Temple, and then, with its destruction, when would he bring the Kingdom of God? Unfortunately, the disciples’ timeline was confused. Thus, when the Lord Jesus answered their questions, he gave a prophecy that not only discussed the signs related to the Temple’s destruction, but also those connected to his second coming and the Kingdom of God.

The Signs

The link between this prophecy and the Temple’s destruction typically causes scholars to try to date the writing of the gospels post-AD 70. Mark Allan Powell writes, 

In other words, they recognize Jesus’s accurate prediction and thus believe it couldn’t truly have been a prophecy. Instead, it must be a reflection of the wrestlings of the Christian community while writing the gospel. Nevertheless, that approach completely removes the value of the text. Jesus’ words were intended to warn that generation about what was to come. He specifically gave them signs so those in Judea could “flee to the mountains.” (Matthew 24:16). What’s the point of writing that after the event already happened?

Rather, Christ intended these signs to prepare his followers for what was to come. Earthquakes, famines, and pestilences would remind them God was still working, and eventually things would shift significantly. Ultimately, when they saw the abomination of desolation described by Daniel (referenced four times in Daniel’s prophecy and consistently connected with the removal of the daily sacrifice), they were to flee. Josephus, an eyewitness to the Roman siege of Jerusalem, wrote:

At that point, the Romans broke through Jerusalem’s defenses and entered the Temple. Titus, the Roman general, sent Josephus (who had been captured in a previous battle) to the city walls to offer clemency to any Jews willing to surrender. This was a major policy change, as Titus had previously crucified those who sought to escape. Many surrendered, and not only did they surrender, but they then used their freedom, just as Christ said, to flee to the mountains.⁴ They saw the abomination of desolation, and chose to listen to Jesus. This saved their lives.

The Second Coming

Despite the disciples’ misunderstanding (that Christ would destroy the Temple and bring the Kingdom simultaneously), the Lord Jesus explained that the Kingdom would come at some unspecified time after the Temple’s fall. No one knew the day or the hour (Mark 13:32). Nevertheless, at some point, he would indeed come with power and great glory to set up that Kingdom: “Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.” (Matthew 24:30). In the Greek text of this verse, the word “then” is the second word in the sentence, possibly giving it a greater emphasis. In the context we’ve considered, that of the disciples’ misunderstanding regarding Christ’s second coming, one can imagine the Lord emphasizing that particular word, “Then will appear in heaven the sign of the Son of Man.” It’s similar to the situation in which Paul was confronted by the ecclesia at Thessalonica. People were quitting their jobs and preparing for the Kingdom of God shortly. Paul had to remind them there were still other prophecies yet to be fulfilled (2 Thessalonians 2:3). 

Conclusion

Thus, when we consider this prophecy given at the end of the Lord’s life, we see a man who knew Judaism would change. He knew the Romans would burn the Temple. He knew they would lay Jerusalem in ruins. And thus, he sought to prepare his followers, all of whom were Jews at the time of the prophecy, for this shocking change. Even more, he sought to show them that not only would Jerusalem be destroyed, but the Kingdom of God would not come at any point in their near future. All that destruction would come upon that generation (Matthew 24:34). Only then, after those changes, would the Kingdom of God come.

Though considerations of prophecy often focus solely on when events will take place and how they will unfold, this prophecy, given on the Mount of Olives, illustrates a major characteristic of the Lord Jesus. We see his compassion and care for his followers. He told them these things so they could prepare for what was going to happen, so they could ask themselves “Since all these things [the Temple and the traditions of Judaism] are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness?” (2 Peter 3:11). He told them these things so they could recognize the abomination of desolation and could thus flee at the right time, a choice which would save their lives. That’s who our Lord is. He doesn’t enjoy our suffering. He doesn’t take pleasure in our confusion. Instead, he gives us prophecy so we can better know him and so we can more fully appreciate both his compassion and his goodness.  

Jason Hensley,
Associate Editor