The "flood" is mentioned in Daniel 9:26; "the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." I suggest this is the same flood as the one mentioned in Revelation 12:15-16, "And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth."
It is an information flood, such as we are experiencing today, which threatens the survival of the woman, who represents the church. But the earth helps the woman, and swallows up the flood!
Zechariah's prophecy of the Mount of Olives being cleaved in the midst reveals the nature of the "flood." It includes the flawed interpretations of prophecy, preterism and dispensationalism, which misinterpret the Olivet prophecy of Jesus. Preterists say it was all fulfilled in 70 AD, and dispensationalists say it applies to Jews in a future 7 year tribulation! Both these notions, of course, are false.
Zechariah 14:3-4
Then shall the LORD go forth, and fight against those
nations, as when
he fought in the day of battle.
And his feet shall stand in that day upon the mount of Olives, which is
before Jerusalem on the east, and the mount of Olives shall cleave in
the midst thereof toward the east and toward the west, and there shall
be a very great valley; and half of the mountain shall remove toward
the north, and half of it toward the south.
The Mount of Olives, Zechariah said, would be cleaved in the midst, and half of it would be removed towards the north, and half of it towards the south, forming a great valley between. And through this valley, Zechariah says to flee. Now, this cannot be a description of a literal earthquake, as it would be rather pointless to flee after the event occurred! And fleeing towards the zone of destructive earth movements immediately after the event would be very foolish.
Anyone familiar with the geography of Jerusalem knows the Mount of Olives is a low ridge, which does not present a serious obstacle or barrier, for anyone wishing to go across it. Its height is minimal; it rises only 100 m. or so above the Kidron Valley. There would be no need for spectacular earth movements to allow people to get across the Mount of Olives. That is, if Zechariah's prophecy was about a literal earth movement. But, suppose Zechariah was describing something spiritual, rather than literal tectonic events. What could it be?
"And his feet shall stand in that day upon the mount of Olives." Jesus stood on the mount of Olives when he gave the Olivet discourse to his disciples, the famous prophecy of Matthew 24 and 25. Zechariah's prophecy, in my view, refers to the Olivet discourse of Jesus. It is represented by the mount of Olives. This is similar to Paul's use of Mount Sinai as a symbol for the Mosaic legislation in Galatians 4:25.
Preterism is represented by the half of the
mount of Olives that is removed to the north, and dispensationalism is
the half that is removed to the south. These interpretations displace
the Olivet prophecy of Jesus from its true application, along with all
prophecy. The wide valley between them, where Zechariah said to flee,
represents the proper interpretation, where both parties can agree! The
Olivet discourse applies not to Jews of the first century AD, or to
Jews in a future seven year tribulation, but to the church today!
Zechariah's prophecy describes "living waters" flowing from Jerusalem, that flow continually, in summer and winter.
Zechariah 14:8
And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.
The Mount of Olives is part of a long ridge east of Jerusalem. The city of Jerusalem lies on a divide or a watershed, so the natural drainage is toward the east on one side, and toward the west on the other. However, the "living waters" emerging from Jerusalem would not be confined to the existing drainage. In John's Gospel, "living waters" are identified with the Spirit of God. [John 7:39]
Since John identified the "living waters" with the spirit of God, it would make no sense to suppose that they refer to literal rivers. Neither would it make sense to insist, as dispensationalists do, that the Jerusalem referred to must be the literal city, because the "living waters," or the Holy Spirit of God, was a gift of God to the church, which is the heavenly Jerusalem, and not to the earthly city, which was destroyed by the Romans in 70 AD.
Zechariah's prophecy about the formation of a figurative, or
spiritual "valley" through the Mount of Olives, suggests that valley
may be the route by which the "living waters" flow from Jerusalem.
In Joel's prophecy, the waters that flow from a fountain located in the temple reach the valley of Shittim.
Joel 3:18
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth out of the house of the LORD, and shall water the valley of Shittim.
The valley of Shittim is a valley located east of Jerico, on the far side of the Jordan valley. It is where the Israelites camped, before they entered the promised land, and where they were seduced, and sinned by committing fornication with the daughters of Moab, and spiritual fornication with Baalpeor.
The Israelites consorted with the daughters of Moab in the valley of Shittim, Numbers 25:1. Verse 2 says, "And Israel joined himself unto Baalpeor."
The waters flowing from the house of the Lord in Joel's prophecy
represent the knowledge of the gospel, that flows forth from God's
church. They reach the valley of Shittim, which suggests these waters
are may be an effective remedy and cure for those involved in spiritual
fornication.
Dispensationalism and preterism are examples of the rival
suitors that the Spirit of Christ fights against. These theories, to
which many Christians
cling, misinterpret the Olivet discourse of Jesus, by denying the
application of that prophecy to the church.
In Ezekiel 47, a stream emerging from the temple of God soon becomes
a
wide river, with fish in it, that flows eastward, and heals the Dead
Sea. Ezekiel's temple is figurative, representing the church, and the
river flowing from it towards the east and towards the west is a
spiritual river, picturing the knowledge of
God flowing from the church into the world.
Many people think Daniel's prophecy of the 70 weeks was about the future of the earthly city of Jerusalem, but the main subject of the prophecy is the gospel, as all the things mentioned in verse 24, that are to be accomplished in the 70 weeks, have to do with the work of Christ.
Daniel 9:24
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
Daniel's people are the saints, whose names are in the book of life, as he shows in Dan. 12:1, where "thy people" are mentioned: "at that time thy people shall be delivered, every one that shall be found written in the book."
They are the same as the ones mentioned in Rev. 21:27, who are allowed to enter the holy city: "And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life."
The 70 weeks begin with a decree to rebuild Jerusalem, Daniel 9:24. Isaiah 44:24-28 indicates that Cyrus would be the one who issued this decree: "Thus saith the LORD, thy redeemer ... That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid."
A unique solution to the 70 weeks puzzle, that shows how the first two sections of the prophecy fit the period from the decree of Cyrus, 538 BC, to the appearance of the Messiah, can be found with the aid of the 70 weeks calculator.
In Revelation 21, the wall of the holy city is described, and a street, but no other buildings are mentioned. The wall is described here:
Revelation 21:12-14
It had a great, high wall with twelve gates, and with
twelve angels at
the gates. On the gates were written the names of the twelve tribes of
Israel.
There were three gates on the east, three on the north, three on the
south and three on the west.
The wall of the city had twelve foundations, and on them were the names
of the twelve apostles of the Lamb.
The street is mentioned here: "The great street of the city was of pure gold, like transparent glass." [Revelation 21:21]
There are no buildings, houses, parks, factories, schools, etc., mentioned in the holy city; only a street, and a wall, precisely as in Daniel 9:25. John seems to identify the holy city of Revelation 21 with the holy city of Daniel's prophecy, as having a street, and a wall. The prophecy of the 70 weeks in Daniel 9 makes no reference to a temple being built, but it alludes to its destruction, saying: "the people of the prince that shall come shall destroy the city and the sanctuary."
In the holy city of Revelation 21, there is no temple. The implication is that Daniel's prophecy in chapter 9 is primarily about the holy city of the church, the heavenly Jerusalem, rather than the earthly city, which was appointed for destruction, along with its temple.
Edward J. Young wrote the following explanation of Daniel's prophecy
of the 70 weeks:
Chapter 9. Daniel has studied Jeremiah's prophecy
concerning the
seventy years of exile. He prays to God, making confession of the sins
of his people. Chapter 9:4-20 is regarded by Eissfeldt and others as a
late addition. But his prayer is earlier than Nehemiah 9, which is more
expanded.
Gabriel answers Daniel's prayer with the famous prophecy of the
'Seventy Weeks.' A period of sevens - the exact length of the seven is
not stated - in fact, seventy of them, has been decreed for the purpose
of accomplishing the Messianic work. This Messianic work is described
in both negative and positive terms; negative - restraining the
transgression, completing sin, and covering iniquity; positive -
bringing everlasting righteousness, sealing vision and prophet, and
anointing a holy of holies. Daniel, therefore, is to know and
understand that from the going forth of a word to restore and build
Jerusalem to an anointed one who is also a prince (i,e., a royal
priest) is seven sevens and sixty and two sevens. We are not told
when this word went forth from the Lord but the effects of its being
issued first appear in the return from bondage during the first year of
Cyrus. This period is divided into two. The first period of seven
sevens is evidently intended to include the time from the first year of
Cyrus to the completion of the work of Ezra and Nehemiah, and the
second that from the completion of the work of Ezra and Nehemiah to the
first advent of Christ who alone can be described as an Anointed One, a
Prince. During this entire period the city will be completely rebuilt,
although this will be accomplished during times of distress and
affliction.
After the expiration of these two periods, two events are to occur.
Whether or not these two events fall within the seventieth seven is not
immediately stated. One of them is the death of the Messiah and the
other follows as a consequence, the destruction of Jerusalem, and the
Temple by the Roman armies of Titus.
For the period of the seventieth seven the Messiah causes a covenant to
prevail for many, and in the half of this seven by His death He causes
the Jewish sacrifices and oblation to cease. His death is thus seen to
belong within the seventieth seven.
[An Introduction to the Old Testament, by Edward J. Young. Published by Wm. B. Eerdmans Publishing, Grand Rapids, 1984 (revised), p. 374-375. It was previously published in his "Prophecy of Daniel" (Grand Rapids, 1949) p. 220.]
The 70th week is the time in which Christ confirms his covenant with his church, which is really a marriage, as Paul showed in Ephesians 5:30-32. The first half-week of the 70th week was Jesus' ministry, and ended at the crucifixion. The last half-week spans the entire age of the church, and is called "a time, times, and a half" in Daniel 7:25, and 12:7, and also in Revelation 12.
The church is the "holy city" to which Daniel's
prophecy applies, and Jesus called it "the city of the great King."
[Matthew 5:35] It is the church that is to be anointed with the spirit,
which is what Daniel refers to in Dan. 9:24.
Zechariah wrote, in Zechariah 2:1-2:
I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.
Revelation 11:1-2 is a similar prophecy, but a slightly different one, as the temple of God is what is measured, not Jerusalem. John is given a reed, and is told to measure the temple, and the altar, and them that worship therein. Jerusalem, and the temple, are both metaphors of the church in the New Testament. And here in Revelation 11, the temple itself is distinguished from its outer court, which is not measured, and is given to Gentiles. Then we are told the Gentiles trample the holy city underfoot for 42 months. So the metaphor switches back to the holy city Jerusalem.
The 42 months is symbolic, as it represents the age of the church, the last half week of the 70 weeks, also called "a time, times, and a half." The church is trampled by Gentiles, implying that those who are tramples, are the ones who are "circumcised in heart, as Paul said in Philippians 3:3, "For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."
John's prophcey in Revelation 11:1-2 suggests that the ones who govern the church, and determine its doctrines, and control the thousands of sects and denominations, lack some of the essential spiritual qualities of believers in Christ.
Zechariah's prophecy adds some more insight into how those who are genuine believers are distinguished from the Gentiles who trample them.
Zechariah 2:3-5
And, behold, the angel that talked with me went
forth, and another
angel went out to meet him,
And said unto him, Run, speak to this young man, saying, Jerusalem
shall be inhabited as towns without walls for the multitude of men and
cattle therein:
For I, saith the LORD, will be unto her a wall of fire round about, and
will be the glory in the midst of her.
God says he will be a "wall of fire" around the holy city Jerusalem.
Why is Jerusalem referred to as "towns without walls"? The phrase links Zechariah's prophecy to the prophecy of Ezekiel 38. Ezekiel's prophecy refers to the land of Israel, which is invaded by the hordes of Gog and Magog, as a land of "unwalled villages."
The invaders in Ezekiel 38 come against the mountains of Israel, and
the prophets of Israel, and the "unwalled villages," and they seek to
take a spoil. The mountains of Israel are the most prominent parts of
the promised land, and so, in Ezekiel's prophecy, mountains
represent the promises of God to his saints. The invading armies of Gog
and Magog provoke God to wrath, Ezek. 38:19.
In what way is God a wall of fire around his people? By his Spirit, God distinguishes between those inside, and those without. That is the function of a wall. It excludes those who are enemies of God's people, and the Gospel. It excludes false prophets, who deceive people, and cause divisions in the Church.
2 Timothy 2:19
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, let every one that nameth the name of Christ depart from iniquity.
In John's vision, the holy city has a great and high wall, which is the major feature that John describes, along with the gates that are in the wall.
Apart from the wall and its gates, we don't find much else said about the city. There is nothing about the buildings, homes, gardens, markets, traffic control systems, garbage collection and sewage treatment plants, or things like that.
We are given the dimensions of the wall: 144 cubits. These cubits though, are said to be angelic cubits, not necessarily human ones.
We are given the number of gates, and their composition. Each gate is a single pearl. Now either the gates are very tiny, or there are enormous oysters somewhere, where pearls big enough to construct a gate could form... unless these pearls are metaphors. That may be the true explanation, as entering the holy city is the "pearl of great price" that Jesus talked about in his parable about the man who sold everything he had, to purchase one pearl.
Entry to the holy city is the goal Christians hope to attain. In the prophecy of Joel 2, the locust invaders "climb the wall like men of war," and "They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief." [Joel 2:7, 9]
They need to enter through the door; Jesus says he is the "door" of the sheep. Those who don't enter through the door, are thieves.
John 10:1-2
Verily, verily, I say unto you, He that entereth not
by the door into
the sheepfold, but climbeth up some other way, the same is a thief and
a robber.
But he that entereth in by the door is the shepherd of the sheep.
The false prophets are called "thieves" as they try to take a spoil, and deceive Christians. Jesus himself is the "door" through whom we may enter the sheepfold.
John 10:7
Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
At each of the gates of the holy city in John's vision, there are angels, who have the names of the 12 tribes of Israel written on them. Only through these gates, with the names of the 12 tribes of Israel, can a person enter the holy city. If John N. Darby wants entry into the holy city, he would have to enter through one of those gates. If Wm. Kelly wanted to enter the holy city, he too would have to enter through one of the gates with the names of the tribes of Israel on them.
Revelation 21:27
And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.
The holy city is a metaphor representing the church; its dimensions are hardly those of a real city. Its width and breadth and height are equal.
Its street is pure gold; the emphasis is on "pure," as gold is associated with our trials. Peter spoke of trials as "more precious than of gold that perisheth." He spoke of our hope for an "uncorruptible inheritance:"
1 Peter 1:4-8
To an inheritance incorruptible, and undefiled, and
that fadeth not
away, reserved in heaven for you,
Who are kept by the power of God through faith unto salvation ready to
be revealed in the last time.
Wherein ye greatly rejoice, though now for a season, if need be, ye are
in heaviness through manifold temptations:
That the trial of your faith, being much more precious than of gold
that perisheth, though it be tried with fire, might be found unto
praise and honour and glory at the appearing of Jesus Christ:
The street of the city it is also said to be like "transparent glass." Again, this indicates the prophecy is not describing literal walls, buildings, and streets, or even literal gold. The symbolism suggests all things are to be revealed; the true Israelite, to Jesus, was a person "in whom is no guile." [John 1:47]
Recently, some preterists have realized that their interpretations were wrong, and have abandoned that position. The founder and curator of the Preterist Archive, Todd Dennis, is an example. He now considers himself an Idealist!
On Leaving Full Preterism After A Decade
http://www.preteristarchive.com/Idealism/2008_dennis_introduction.html
Several others who have abandoned hyper-preterism are listed here:
http://www.preteristarchive.com/FormerHyP/index.html
Another ex-preterist:
http://unpreterist.blogspot.com/
A few dispensationalists also have realized their system of
interpretation is
flawed. Here are some examples:
Arthur W. Pink (1886-1952), author of 'A Study Of Dispensationalism'
http://www.theologue.org/refutation-pink.html
Rev. Stephen Sizer
http://www.stephensizer.com/books/zions-christian-soldiers/
William Cox, author of "An Examination of Dispensationalism"
http://www.geocities.com/Heartland/9170/COX1.HTM
Nathan Pitchford, Is Dispensationalism Biblical?
http://pitchfordsramblings.com/2005/06/01/is-dispensationalism-biblical/
Kim Riddlebarger
http://kimriddlebarger.squarespace.com/
Both parties in the eschatological disputes, preterists and
dispensationalists, can be
reconciled in the "valley of the mountains," the figurative valley
between the two halves of the Mount of Olives, where prophecy can be
understood and applied to the church
today.
Copyright © 2009 by Douglas E. Cox
All Rights Reserved.