𝐄𝐳𝐞𝐤𝐢𝐞𝐥 𝟒𝟎-𝟒𝟖: 𝐓𝐡𝐞 𝐓𝐞𝐦𝐩𝐥𝐞 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝 𝐢𝐧 𝐂𝐡𝐫𝐢𝐬𝐭
 
  Many believe that Ezekiel 40-48 describes a temple that was fulfilled in Jesus Christ, the true temple and place of worship.
Heavenly temple:
  Some say that Ezekiel 40-48 is a figurative description of God’s presence in a heavenly temple, and that this temple has come to earth in a non-structural form through the Holy Spirit.
𝐀 𝐫𝐞𝐛𝐮𝐢𝐥𝐭 𝐓𝐞𝐦𝐩𝐥𝐞 𝐢𝐬 𝐧𝐨𝐭 𝐆𝐨𝐝’𝐬 𝐰𝐢𝐥𝐥
Stephen and others looked to a God who would not live in a temple made by human hands (Acts 7:48–49). Israel’s error was in confining God to the temple. Further, Stephen suggested that neither the tabernacle nor the temple were intended to last forever. Both pointed to something greater that was to come. There has been no temple in Jerusalem since AD 70. Nor does the New Testament understand or expect a temple in the future new Jerusalem, where God and “the Lamb” are the temple (Rev. 21:22).
Stephen quotes Isaiah 66:1 in his speech in Acts (7:49): “Heaven is my throne, and the earth is my footstool. Where is the house you will build for me? Where will my resting place be?” (7:49). The writer of Kings describes Solomon as declaring a similar sentiment at the dedication of the first temple: “But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built!” (1 Kings 8:27).
𝐄𝐳𝐞𝐤𝐢𝐞𝐥 𝟒𝟎-𝟒𝟖:
  𝐇𝐨𝐰 𝐭𝐡𝐞 𝐏𝐫𝐨𝐦𝐢𝐬𝐞𝐝 𝐓𝐞𝐦𝐩𝐥𝐞 𝐓𝐫𝐮𝐥𝐲 𝐈𝐬 𝐅𝐮𝐥𝐟𝐢𝐥𝐥𝐞𝐝 𝐈𝐧 𝐂𝐡𝐫𝐢𝐬𝐭 (𝐨𝐫, 𝐇𝐨𝐰 𝐃𝐨 𝐖𝐞 𝐑𝐞𝐚𝐝 𝐭𝐡𝐞 𝐃𝐞𝐭𝐚𝐢𝐥𝐬 𝐨𝐟 𝐚 𝐑𝐞𝐬𝐭𝐨𝐫𝐞𝐝 𝐓𝐞𝐦𝐩𝐥𝐞 𝐢𝐧 𝐄𝐳𝐞𝐤𝐢𝐞𝐥 𝟒𝟎-𝟒𝟖?)
Have you ever read through the book of Ezekiel and arrived towards the end only to find the final nine chapters are a long, confusing description of some future temple? The book of Ezekiel as a whole has some recognizably golden sections—such as the vision of the opening chapter (Ezekiel 1), the promise of a new heart and new spirit (Ezekiel 36), or the valley of dry bones (Ezekiel 37). But many lament at the prospect of reading the final nine chapters detailing this new temple. These chapters are usually seen as a) boring, and b) confusing—two characteristics which only compound upon one another.
Even Bible teachers and scholars disagree on how to interpret the final nine chapters of Ezekiel. Is he prophesying some future temple structure? If so, which one? When did or when will it occur? Or if he’s not prophesying some future temple structure, what’s going on in these nine chapters?
I hope in this article to give an answer, showing how the promise of a restored temple (along with other Old Testament promises) is truly about Christ.
The Temple Is About Christ:
Here’s the thesis I’ll argue for: The temple prophesied and detailed in Ezekiel 40-48 is pointing to and fulfilled in Jesus Christ. Or to say it even more specifically: Ezekiel 40-48 is detailing and describing to its readers a future temple where genuine worship will take place and where God’s presence will be, which was (and is) fulfilled in the coming of the true temple and true place of eternal worship, Jesus Christ. This means these chapters do not point to some physical temple structure (more on that below). Instead, God always intended the chapters to literally (meaning, it was the literary intention of God) point to Jesus himself—to what he did and is for his people. In brief, the temple is a description of and fulfilled in Christ and his gospel.
Now, before you think this is hurdling over the text, let me defend this with two arguments. For both I will connect something from the Old Testament to the New Testament, and specifically I will show how the apostles—the supreme, Jewish, inspired interpreters of the Old Testament—used words and ideas from the Old Testament (including Ezekiel 40-48) to make this point. Saying the detailed temple from Ezekiel 40-48 describes Christ may sound far-fetched, but if we can show that Christ’s very apostles thought along these lines, we must believe it.
A Quick Summary of Ezekiel 40-48:
Before we dig into the two arguments, however, in order to connect Ezekiel 40-48 to Christ in the New Testament, it’s helpful for us to give a brief overview of these chapters.
As a quick summary, Ezekiel 40-48 describe a future, glorious temple in acute detail. The outside temple courts and gates are described in detail. The inside of the temple, the altar, and the rules for the priests who serve in the temple are described in detail. And the land divided for the people around the temple is described in detail. As you read the chapters it sounds like a wonderful, detailed, glorious temple, where God’s people rightly worship their God.
Yet that’s not all. There’s three thought-provoking moments in Ezekiel 40-48 that, in the midst of all this temple detail, stick out when you’re reading the passage. The first two make sense, but the third is strange (but important).
The first thought-provoking moment comes in chapter 43 where the glory of God fills the temple. This makes sense in the book of Ezekiel as a whole since God’s glory left the temple during exile in Ezekiel 10.
  The second moment is the very last verse of the book. Ezekiel ends: “And the name of the city from that time on shall be, The LORD Is There.” This too makes sense, since the temple is where, above all, God dwells.
  The third thought-provoking moment is the strangest and most striking. It happens in Ezekiel 47:1-12. We’ll look at this one in more detail.
  Ezekiel 47:1-12: The River of the Water of Life
In Ezekiel 47:1-12, water flows out from the east of the temple in stunning fashion. At first the water is “trickling out” (Ezekiel 47:2); then Ezekiel travels 1500 feet and finds the water “ankle deep” (Ezekiel 47:3), then another 1500 feet and it’s “knee deep,” then another 1500 feet and it’s “waist-deep” (Ezekiel 47:4), then a final 1500 feet and “it was a river that I could not pass through for the water had risen. It was deep enough to swim in, a river that could not be passed through” (Ezekiel 47:5).
So we have this swelling water flowing from the temple. But that’s still not the climatic part. God then gives the purpose of the water. The angel explains the water flows east towards the sea, and then adds,
“And wherever the river goes, every living creature that swarms will live, and there will be very many fish. For this water goes there, that the waters of the sea may become fresh; so everything will live where the river goes” (Ezekiel 47:9)
This river, then, is emphasized as being water which gives life. “Everything will live where the river goes.”
Which brings us to the conclusion of Ezekiel 47:1-12. The final verse of this section reads,
“And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither, nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing.” (Ezekiel 47:12)
So in Ezekiel 47:1-12, a swelling water flows from the temple—it’s a water which brings life to many creatures wherever it goes, and it produces trees which will bear fresh fruit every month, with “their leaves for healing.”
Two Arguments Proving the Temple Describes Christ:
We’ll return to this river in a bit. But with that summary of Ezekiel 40-48 settled, we now can continue to the two arguments which, I think, prove that this temple was meant to describe Jesus.
In the first argument, Jesus himself strongly points us in this direction, while the second argument builds upon the first and, I believe, proves the case.
Argument #1: Jesus, the Temple, and the Living Water in John 2 and 4
The first argument considers how Jesus describes himself in John 2 and John 4.
In John 2, Jesus famously declares he is God’s temple. While standing inside the literal, physical temple structure, Jesus says to the Jews, “Destroy this temple, and in three days I will raise it up” (John 4:19). Then the apostle John clarifies his meaning for us, writing, “he was speaking about his body” (John 4:21).
In John 2, therefore, as all Christians acknowledge, Jesus surprises us by declaring he’s the true temple. In fact, while standing in the physical temple, he awkwardly calls himself “this temple”! Undoubtedly, then, Jesus sees himself as God’s true temple. (Now, the question if Jesus sees himself as the fulfillment of the Old Testament promised restored temple, like from Ezekiel 40-48, still may need to be proved, although evidence even from this leans there. But here he at least clearly says he is God’s temple.)
Which leads to another hint from Jesus about his identification with the promised temple two chapters later in John 4. A couple chapters after the surprising “destroy this temple, and in three days I will rise it up” conversation, Jesus takes up another strange conversation topic with the Samaritan woman at the well. In this conversation he keeps offering her “living water,” and importantly, he makes it clear that he’s the one who gives this water (John 4:10, 14). Moreover, Jesus is clear: This water isn’t only “living,” but it is a “spring of water welling up to eternal life” (John 4:14).
So in John 4, Jesus states that he’s the one who gives this swelling, living water (which is strongly reminiscent of the strange living water in Ezekiel 47:1-12). And finally, it’s perhaps worth noting that the conversation with this Samaritan woman in John 4 then transitions to a discussion of the temple, specifically with Jesus saying that the physical temple structure is no longer important. It’s been replaced by worshiping in spirit and truth through him the Messiah (John 4:20-26).
In John 2 and John 4, therefore, Jesus at least strongly points us to seeing him as the fulfillment of God’s promised temple. He says he’s the temple, the giver of living water, and the Messiah who brings in the time where people no longer worship in the physical temple but in him in spirit and in truth. So, undoubtedly he is God’s temple.
Yet someone could say that as to whether he is the fulfillment of detailed promises of a new temple, like in Ezekiel 40-48, still needs to be proved. This then brings us to the second argument for why Jesus is the promised temple.
Argument #2: The Temple in the New Heavens and New Earth in Revelation 21-22
Some have believed that although Jesus is the true temple in John 2, still, because of certain prophesies and promises from the Old Testament (like in Ezekiel 40-48), there must be a physical renewed temple in the future. Or else, they argue, God’s promises didn’t hold true. (Many of those who argue this way make the same argument about the land of Israel too, which is an argument for another post.) But I believe they are mistaken. There will be no future, physical temple, and the prophesies and promises of God from places like Ezekiel 40-48 are truly fulfilled in Christ. How do we know this? Jesus led us to think this way from John 2 and John 4. But even more clearly, there is strong proof from Revelation 21-22.
Revelation 21 and 22 are the last two chapters of the Bible. In the first of these chapters, Revelation 21, the apostle John is describing the New Heavens and New Earth, our final and forever home. He begins by emphasizing that in this place God will finally and fully be with his people: “The dwelling place of God is with them…God himself will be with them as their God” (Revelation 21:3). John then continues to show that gaining entrance into the New Heavens and New Earth comes without payment, but is granted only to “those who are thirsty for the water of life” (Revelation 22:6). Then he describes the New Jerusalem, with its gates, its walls, and its cubical shape (resembling the Most Holy Place of the temple). And finally, towards the end of Revelation 21, we see how there will be no sun and no danger in the city, and (for our present argument’s sake) the important,
  “And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb” (Revelation 21:22)
So in our perfect, forever home filled with God’s presence, there is no temple. Why? Because “its temple is the Lord God the Almighty and the Lamb.”
This then brings us to Revelation 22. Revelation 22 takes up where Revelation 21 left off and begins with a description of “the river of the water of life.” In the first few verses of this final chapter of the Bible, John writes,
“Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations.” (Revelation 22:1-2)
There is a river, and it’s a “river of the water of life.” This is similar to Jesus’s conversation with the Samaritan woman, but “the river of the water of life” also even more clearly is an allusion to Ezekiel 47. But that’s not all. Also notice the idea of the river producing trees—trees which bear fruit and which are “for healing,” which is a clear reference to Ezekiel 47:12.
So the connection to Ezekiel 47 is undoubted. But the question we must then ask is, Where is this river of water of life flowing from? 𝐓𝐡𝐢𝐬 𝐰𝐚𝐭𝐞𝐫 𝐢𝐬 𝐭𝐡𝐞 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐦𝐞𝐧𝐭 𝐨𝐟 𝐭𝐡𝐞 𝐰𝐚𝐭𝐞𝐫 𝐰𝐡𝐢𝐜𝐡 𝐟𝐥𝐨𝐰𝐞𝐝 𝐟𝐫𝐨𝐦 the temple in Ezekiel 47. It’s a direct citation. So where does it flow from according to John in Revelation 22? It doesn’t flow from a physical temple. Why? Because there is no temple in the city! Where does it flow from? “The river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb” (Revelation 22:1). It’s flowing from God and Christ. Why? Because, as we just read in Revelation 21, the city’s “temple is the Lord God the Almighty and the Lamb” (Revelation 21:22). And this by the way is why Jesus could offer the Samaritan woman the same swelling, living water: He is the temple from where the water flows.
A Quick Summary of the Arguments:
In summary: Argument #1) Jesus says he is the true temple in John 2; Jesus says he is the one who gives swelling, living water, and he is the place of true worship, in John 4. Argument #2) The apostle John makes clear in Revelation 21-22 that this Ezekiel-47-promised water of life is not about water coming from some physical temple structure in the future, but from God and Christ. This river of living water will flow out from God and the Lamb (not a physical temple structure) forever.
What Then About All the Prophetic Details?
Jesus Christ therefore is the fulfillment of all the Old Testament promises for a restored temple. It’s here though that people stumble: “But what about all the details from Ezekiel 40-48? Can we really just say that ‘it all describes Christ’?” I sympathize with such a response; at first saying it describes Christ sounds too unclear, too non-text-focused. But the apostles direct us to think this way about details like this in the Old Testament. They lead us to read them, consider them, but then see them—with all their details—fulfilled in the coming of Christ and in the New Covenant people of God in him.
Two apostolic texts in specific lead us to this conclusion. The first is from Paul in Colossians 2. Paul writes,
“Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ.” (Colossians 2:16-17)
Remember, Paul was a Jew. So this is a significant thing for Paul to write. He knew the promises of a restored Israel, a regathered nation in their land, and a renewed temple. (In fact, notice how similar Colossians 2:16 is to Ezekiel 45:17!) But what does he say about all these Old Testament commands and promises? They are “a shadow” while the “the substance belongs to Christ.”
The second apostolic text uses similar language, and this time it is in specific reference to the temple. In Hebrews 8 the author writes,
“There are priests who offer gifts according to the law. They serve as a copy and shadow of the heavenly things. For when Moses was about to erect the tent, he was instructed by God, saying, ‘See that you make everything according to the pattern that was shown you on the mountain.’ But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.” (Hebrews 8:4-6)
Significantly, the topic here is the temple, its sacrifices, and its priest—three realities which were promised to come in Ezekiel 40-48—and they are said to be a “shadow” of the heavenly reality, which is found in “the ministry that Christ has obtained.”
As a result, the Jewish New Testament writers acknowledged that the Old Testament commands, details, and promises—with ideas such as the temple, priest, sacrifices, religious feasts, and even Sabbath—were “shadows” while the “substance” belongs to Christ, who has now come.
Space does not permit a fuller discussion here, but we can see this similarly with how the apostles regarded the coming of the New Covenant. We do well to remember that the famous New Covenant promises in Jeremiah 31 and Ezekiel 36 are promises specifically to “the house of Israel and Judah” and always include detailed promises for them to dwell in the land. But then when Christ comes, the Jewish apostles see this New Covenant as come in full, with Christ himself being the epicenter and the fulfillment of all the promises: The apostles taught that the Gentiles are grafted into Israel through Christ (Romans 11:17-24); anyone in Christ is counted as the Israel of God (Galatians 6:16) and the true circumcised people (Philippians 3:3); and perhaps most amazing of all, they taught that all the promises of God (many of which were specific promises to ethnic Israel) are Yes to all those in Christ (2 Corinthians 1:20); 𝐄𝐒𝐕 𝐒𝐭𝐮𝐝𝐲 𝐁𝐢𝐛𝐥𝐞 𝐍𝐨𝐭𝐞: 𝟏:𝟐𝟎 𝐆𝐨𝐝’𝐬 𝐩𝐫𝐨𝐦𝐢𝐬𝐞𝐬 𝐟𝐢𝐧𝐝 𝐭𝐡𝐞𝐢𝐫 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐦𝐞𝐧𝐭 𝐢𝐧 𝐂𝐡𝐫𝐢𝐬𝐭, 𝐢𝐧𝐝𝐢𝐜𝐚𝐭𝐢𝐧𝐠 𝐭𝐡𝐚𝐭 𝐭𝐡𝐞 𝐎𝐓 𝐒𝐜𝐫𝐢𝐩𝐭𝐮𝐫𝐞𝐬 𝐬𝐡𝐨𝐮𝐥𝐝 𝐛𝐞 𝐫𝐞𝐚𝐝 𝐚𝐬 𝐩𝐨𝐢𝐧𝐭𝐢𝐧𝐠 𝐭𝐨 𝐂𝐡𝐫𝐢𝐬𝐭 (see its Overview of the Bible). Paul expresses his agreement—i.e., his Amen (the Gk. form of the Hb. word meaning “to confirm”)—thus confirming what God has done through Christ
Describing the Shadow:
How then do we read the many, various promises to Israel in the Old Testament? How do we read the detailed prophecies, such as in Ezekiel 40-48? We read them as describing the shadow. Here’s what I mean.
When we read and consider any text in the Bible, we should do so with the original, historical setting in mind. Meaning, we should consider who was being addressed and why. For example, consider the New Covenant promises of Jeremiah 31 and Ezekiel 36, and consider the long restored temple section of Ezekiel 40-48. Who is being addressed in these Old Testament promises? The Israelite nation in exile. 𝑾𝒉𝒂𝒕 𝒘𝒂𝒔 𝑮𝒐𝒅 𝒄𝒐𝒎𝒎𝒖𝒏𝒊𝒄𝒂𝒕𝒊𝒏𝒈 𝒕𝒐 𝒕𝒉𝒆𝒎? 𝐇𝐞 𝐰𝐚𝐬 𝐜𝐨𝐦𝐦𝐮𝐧𝐢𝐜𝐚𝐭𝐢𝐧𝐠 𝐭𝐨 𝐭𝐡𝐞𝐦 𝐡𝐨𝐩𝐞, 𝐡𝐢𝐬 𝐟𝐮𝐭𝐮𝐫𝐞 𝐫𝐞𝐬𝐭𝐨𝐫𝐚𝐭𝐢𝐨𝐧, 𝐚𝐧𝐝 𝐚 𝐠𝐫𝐞𝐚𝐭𝐞𝐫 𝐜𝐨𝐯𝐞𝐧𝐚𝐧𝐭. And so how did God communicate this sure, future restoration to them? With what they could understand; with what they knew. 𝐆𝐨𝐝 𝐩𝐢𝐜𝐭𝐮𝐫𝐞𝐝 𝐟𝐨𝐫 𝐭𝐡𝐞𝐦 𝐚 𝐭𝐢𝐦𝐞 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐛𝐞 𝐮𝐧𝐢𝐟𝐢𝐞𝐝 𝐚𝐧𝐝 𝐭𝐮𝐫𝐧𝐞𝐝 𝐛𝐚𝐜𝐤 𝐭𝐨 𝐭𝐡𝐞 𝐋𝐨𝐫𝐝, 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐚𝐥𝐥 𝐡𝐚𝐯𝐞 𝐧𝐞𝐰 𝐡𝐞𝐚𝐫𝐭𝐬, 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲’𝐝 𝐡𝐚𝐯𝐞 𝐩𝐞𝐚𝐜𝐞 𝐢𝐧 𝐭𝐡𝐞 𝐥𝐚𝐧𝐝, 𝐚𝐧𝐝 𝐰𝐡𝐞𝐧 𝐭𝐡𝐞𝐲 𝐰𝐨𝐮𝐥𝐝 𝐡𝐚𝐯𝐞 𝐚 𝐩𝐞𝐫𝐟𝐞𝐜𝐭 𝐩𝐥𝐚𝐜𝐞 𝐭𝐨 𝐰𝐨𝐫𝐬𝐡𝐢𝐩 𝐆𝐨𝐝;(𝐬𝐞𝐞 𝐛𝐞𝐥𝐨𝐰** 𝐡𝐨𝐰 𝐭𝐡𝐢𝐬 𝐜𝐨𝐮𝐥𝐝’𝐯𝐞 𝐛𝐞𝐞𝐧 𝐚 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐦𝐞𝐧𝐭 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐡𝐚𝐝 𝐛𝐞𝐞𝐧 𝐨𝐛𝐞𝐝𝐢𝐞𝐧𝐭). 𝐓𝐡𝐢𝐬 𝐰𝐚𝐬 𝐭𝐡𝐞 𝐩𝐫𝐨𝐦𝐢𝐬𝐞𝐝 𝐩𝐢𝐜𝐭𝐮𝐫𝐞 𝐨𝐟 𝐚 𝐠𝐫𝐞𝐚𝐭𝐞𝐫, 𝐍𝐞𝐰 𝐂𝐨𝐯𝐞𝐧𝐚𝐧𝐭 𝐟𝐨𝐫 “𝐭𝐡𝐞 𝐡𝐨𝐮𝐬𝐞 𝐨𝐟 𝐈𝐬𝐫𝐚𝐞𝐥 𝐚𝐧𝐝 𝐉𝐮𝐝𝐚𝐡.” 𝐀𝐧𝐝 𝐭𝐡𝐢𝐬, 𝐭𝐡𝐞 𝐚𝐩𝐨𝐬𝐭𝐥𝐞𝐬 𝐛𝐞𝐥𝐢𝐞𝐯𝐞𝐝, 𝐢𝐬 𝐰𝐡𝐚𝐭 𝐡𝐚𝐩𝐩𝐞𝐧𝐞𝐝 𝐰𝐡𝐞𝐧 𝐂𝐡𝐫𝐢𝐬𝐭 𝐜𝐚𝐦𝐞.
Or to say it another way, in Ezekiel 40-48 God is picturing for the Israelites a time of splendid, unmatched worship. The temple is huge and beautiful. The priests are serving faithfully. The people are living around the temple. The glory of God is in their presence. God is dwelling with his people: “The LORD is there.” And there is this wonderful water which gives life streaming forth from God’s presence, giving life to not only Israel, but to all creatures.
Those are the specifics. That is the description. And similar descriptions occur throughout the Old Testament promises, such as in the New Covenant promises of Jeremiah 31, Ezekiel 36, and others.
But we learn in the New Testament from the Jewish apostles that these specific descriptions were actually describing the shadow. The substance—meaning, the thing these detailed promises were pointing to—is Jesus Christ, God himself come in the flesh.
This is why the New Testament teaches with clarity: 𝐉𝐞𝐬𝐮𝐬 𝐂𝐡𝐫𝐢𝐬𝐭 𝐢𝐬 𝐆𝐨𝐝’𝐬 𝐠𝐥𝐨𝐫𝐲 𝐭𝐚𝐛𝐞𝐫𝐧𝐚𝐜𝐥𝐞𝐝 𝐚𝐦𝐨𝐧𝐠 𝐮𝐬 (𝐭𝐡𝐢𝐬 𝐢𝐬 𝐞𝐱𝐚𝐜𝐭𝐥𝐲 𝐰𝐡𝐚𝐭 𝐉𝐨𝐡𝐧 𝐬𝐚𝐲𝐬 𝐢𝐧 𝐉𝐨𝐡𝐧 𝟏:𝟏𝟒). Jesus Christ is the temple. Jesus Christ is from where this living water comes. Jesus Christ is where God’s perfect worship finally takes place. Jesus Christ is where we can say, “The LORD is there.”
He is the fulfillment of the Old Testament promises. He is the promised New Covenant, the new temple from Ezekiel 40-48.
Is this then taking Ezekiel 40-48 non-literally? Not at all. In fact, we now, through the inspired apostles, see that this was God’s literal intention (meaning, God’s literary purpose in his inspired prophetic texts) all along. 𝐆𝐨𝐝 𝐰𝐚𝐬 𝐝𝐞𝐬𝐜𝐫𝐢𝐛𝐢𝐧𝐠 𝐩𝐞𝐫𝐟𝐞𝐜𝐭 𝐰𝐨𝐫𝐬𝐡𝐢𝐩, 𝐡𝐢𝐬 𝐩𝐫𝐞𝐬𝐞𝐧𝐜𝐞, 𝐡𝐢𝐬 𝐟𝐢𝐧𝐚𝐥 𝐫𝐞𝐬𝐭𝐨𝐫𝐚𝐭𝐢𝐨𝐧 𝐢𝐧 𝐭𝐞𝐫𝐦𝐬 𝐭𝐡𝐞 𝐈𝐬𝐫𝐚𝐞𝐥𝐢𝐭𝐞𝐬 𝐜𝐨𝐮𝐥𝐝 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝: 𝐰𝐢𝐭𝐡 𝐩𝐫𝐢𝐞𝐬𝐭𝐬, 𝐚 𝐭𝐞𝐦𝐩𝐥𝐞, 𝐚 𝐥𝐚𝐧𝐝, 𝐥𝐢𝐟𝐞-𝐠𝐢𝐯𝐢𝐧𝐠 𝐰𝐚𝐭𝐞𝐫. 𝐁𝐮𝐭 𝐭𝐡𝐞 𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐦𝐞𝐧𝐭 𝐨𝐟 𝐚𝐥𝐥 𝐭𝐡𝐚𝐭 𝐬𝐡𝐚𝐝𝐨𝐰-𝐝𝐞𝐬𝐜𝐫𝐢𝐩𝐭𝐢𝐨𝐧 𝐢𝐬 𝐭𝐡𝐞 𝐬𝐮𝐛𝐬𝐭𝐚𝐧𝐜𝐞, 𝐂𝐡𝐫𝐢𝐬𝐭 𝐡𝐢𝐦𝐬𝐞𝐥𝐟.
It’s wonderful, isn’t it? It’s all truly about Jesus. This is why the Old Testament promises exist. It’s why Ezekiel 40-48 exists, with its description of restored worship, God’s glory, living water, and God’s presence. These chapters—like the Old Testament as a whole—are just another place where we can see the beauty of our Lord and Savior Jesus Christ fulfilling all Shadows! 
𝐄𝐳𝐞𝐤𝐢𝐞𝐥 𝟒𝟎-𝟒𝟖: Indeed, the Temple is fulfilled in Christ
 A consideration of Ezekiel’s temple itself! Is it meant to be taken as a literal temple that was going to be literally built to its literal dimensions? It is unreasonable for this temple to be built because of its literal dimensions. Let us examine Ezekiel 40–43. The temple was measured by Ezekiel with a reed (rod) that was six cubits in length. These cubits were long cubits (a cubit and a handspan, see also 41:8), about two feet in length. This means that the reed was about 12 feet long. This is all set forth in 40:5. The temple court is 500 reeds long and 500 reeds wide (42:15–20), which means the temple covered an area 1.14 miles wide by 1.14 miles long. This is larger than the entire city of Jerusalem; in fact, this temple could not even be contained on Mount Zion itself. It was unthinkable to a Jew that the temple would not be built inside of Jerusalem. But this temple is so large that it would obliterate Jerusalem and the entire mountain on which it was built. Building it was a physical impossibility for the returning Jews. Ezekiel’s temple will never be literally built, but what it foreshadows and pictures is already being built as the New Covenant temple, the church. This entire last section of Ezekiel 40–48 is a picture of the church as a temple, believers as priests (1 Pe.2:5, 9).

𝑾𝒉𝒂𝒕 𝑰 𝑵𝒆𝒆𝒅 𝑻𝒐 𝑲𝒏𝒐𝒘 𝑨𝒃𝒐𝒖𝒕 𝑷𝒂𝒓𝒕𝒊𝒂𝒍 𝑷𝒓𝒆𝒕𝒆𝒓𝒊𝒔𝒎:

𝐒𝐭𝐮𝐝𝐲 𝐭𝐨 𝐬𝐡𝐞𝐰 𝐭𝐡𝐲𝐬𝐞𝐥𝐟 𝐚𝐩𝐩𝐫𝐨𝐯𝐞𝐝 𝐮𝐧𝐭𝐨 𝐆𝐨𝐝, 𝐚 𝐰𝐨𝐫𝐤𝐦𝐚𝐧 𝐭𝐡𝐚𝐭 𝐧𝐞𝐞𝐝𝐞𝐭𝐡 𝐧𝐨𝐭 𝐭𝐨 𝐛𝐞 𝐚𝐬𝐡𝐚𝐦𝐞𝐝, 𝐫𝐢𝐠𝐡𝐭𝐥𝐲 𝐝𝐢𝐯𝐢𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐰𝐨𝐫𝐝 𝐨𝐟 𝐭𝐫𝐮𝐭𝐡. (𝟐 𝐓𝐢𝐦.𝟐:𝟏𝟓)

𝐓𝐫𝐚𝐝𝐢𝐭𝐢𝐨𝐧𝐬 𝐢𝐧 𝐝𝐨𝐜𝐭𝐫𝐢𝐧𝐚𝐥 𝐭𝐞𝐚𝐜𝐡𝐢𝐧𝐠𝐬 𝐭𝐡𝐚𝐭 𝐫𝐞𝐩𝐥𝐚𝐜𝐞 𝐭𝐡𝐞 𝐖𝐨𝐫𝐝 𝐨𝐟 𝐆𝐨𝐝, 𝐚𝐫𝐞 𝐧𝐨𝐭 𝐣𝐮𝐬𝐭 𝐰𝐨𝐫𝐭𝐡𝐥𝐞𝐬𝐬, 𝐭𝐡𝐞𝐲 𝐚𝐫𝐞 𝐞𝐯𝐢𝐥. 𝐓𝐡𝐞 𝐰𝐨𝐫𝐝 𝐨𝐟 𝐆𝐨𝐝 𝐢𝐬 𝐨𝐮𝐫 𝐚𝐮𝐭𝐡𝐨𝐫𝐢𝐭𝐲 𝐧𝐨𝐭 𝐭𝐡𝐞 𝐝𝐨𝐜𝐭𝐫𝐢𝐧𝐞𝐬 𝐨𝐟 𝐦𝐞𝐧.

 𝑪𝒐𝒏𝒔𝒊𝒅𝒆𝒓: We tend to 𝐮𝐧𝐝𝐞𝐫𝐯𝐚𝐥𝐮𝐞 𝐞𝐯𝐢𝐝𝐞𝐧𝐜𝐞 𝙩𝙝𝙖𝙩 𝙘𝙤𝙣𝙩𝙧𝙖𝙙𝙞𝙘𝙩𝙨 our 𝙡𝙤𝙣𝙜 𝙝𝙚𝙡𝙙 𝙗𝙚𝙡𝙞𝙚𝙛𝙨 and 𝐨𝐯𝐞𝐫𝐯𝐚𝐥𝐮𝐞 𝐜𝐫𝐢𝐭𝐞𝐫𝐢𝐚 that confirms them. 𝙒𝙚 𝙛𝙞𝙡𝙩𝙚𝙧 𝙤𝙪𝙩 inconvenient 𝐭𝐫𝐮𝐭𝐡𝐬 and arguments on the opposing side. As a result, our opinions 𝙨𝙤𝙡𝙞𝙙𝙞𝙛𝙮, and 𝐢𝐭 𝐛𝐞𝐜𝐨𝐦𝐞𝐬 𝐢𝐧𝐜𝐫𝐞𝐚𝐬𝐢𝐧𝐠𝐥𝐲 𝐡𝐚𝐫𝐝𝐞𝐫 𝐭𝐨 𝐝𝐢𝐬𝐫𝐮𝐩𝐭 𝐞𝐬𝐭𝐚𝐛𝐥𝐢𝐬𝐡𝐞𝐝 𝐩𝐚𝐭𝐭𝐞𝐫𝐧𝐬 𝐨𝐟 𝐥𝐞𝐚𝐫𝐧𝐢𝐧𝐠 𝐚𝐧𝐝 𝐭𝐡𝐢𝐧𝐤𝐢𝐧𝐠. Many, when the truth, conflicts with their doctrine and seminary/church teachings, 𝒕𝒉𝒆𝒚 𝒑𝒖𝒕 𝒐𝒏 𝒕𝒉𝒆 𝒃𝒓𝒂𝒌𝒆𝒔, 𝐜𝐡𝐨𝐨𝐬𝐢𝐧𝐠 𝐭𝐨 𝐬𝐭𝐚𝐲 𝐩𝐚𝐫𝐤𝐞𝐝 𝐢𝐧 𝐭𝐡𝐞 𝐜𝐨𝐦𝐟𝐨𝐫𝐭 𝐳𝐨𝐧𝐞.

It is not that a man’s convictions of “Truth,” are the measure or the test of his position in Christ or his emotions a proof, that his creed is right. For, it is the Holy Spirit that dwells in sanctifying and illuminating power in the deep things of God, and time embalms man’s errors it does not destroy, in creeds that are propagated from father to son. Indeed, it is that the long, prayerful, and independent study of the truth — with a sincere desire to know it, and a heart honest enough to receive it — does bring with it a Spirit-evidencing and Spirit-interpreting light, by which the truth is sealed to the conscience in the sight of God, with a certitude transcending all conjectures, and superior to all the changes of human feeling — an “assurance of understanding” in the mystery of God.

~~𝐖𝐡𝐚𝐭 𝐈 𝐧𝐞𝐞𝐝 𝐭𝐨 𝐤𝐧𝐨𝐰 𝐚𝐛𝐨𝐮𝐭 𝐩𝐚𝐫𝐭𝐢𝐚𝐥 𝐩𝐫𝐞𝐭𝐞𝐫𝐢𝐬𝐦~~

People often appreciate the 𝐩𝐚𝐫𝐭𝐢𝐚𝐥 𝐩𝐫𝐞𝐭𝐞𝐫𝐢𝐬𝐭 𝐯𝐢𝐞𝐰 because it balances the idea that many biblical prophecies about the end times have already been fulfilled, particularly with the destruction of Jerusalem in 70 AD, while still maintaining a future return of Christ and a final judgment, offering a more 𝐧𝐮𝐚𝐧𝐜𝐞𝐝 𝐚𝐧𝐝 𝐛𝐚𝐥𝐚𝐧𝐜𝐞𝐝 interpretation of scripture.

The idea that some of the Bible’s apocalyptic prophecies were fulfilled during the early days of the Church dates back to the early Church itself; Church Fathers who espoused partial preterist beliefs include Eusebius of Caeserea. St. John Chrysostom interpreted parts of Christ’s Olivet prophecy as referring to the destruction of Jerusalem in 70 AD. The historical written statements of Josephus strongly support partial preterism.

𝐁𝐫𝐢𝐞𝐟𝐥𝐲, 𝐰𝐡𝐲 𝐭𝐡𝐞 𝐏𝐫𝐞𝐭𝐞𝐫𝐢𝐬𝐭 𝐕𝐢𝐞𝐰?

Let us pray for this study in Jesus’ name and acknowledge this as our opening prayer:
  [12] “Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, [13] which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.”
  (1 Corinthians 2:12-13–NASB)

𝐀 𝐜𝐨𝐧𝐜𝐢𝐬𝐞 𝐨𝐯𝐞𝐫𝐯𝐢𝐞𝐰 𝐨𝐟 𝐭𝐡𝐞 𝐩𝐚𝐫𝐭𝐢𝐚𝐥 𝐩𝐫𝐞𝐭𝐞𝐫𝐢𝐬𝐭 𝐯𝐢𝐞𝐰:
  The view of the Apocalypse, which this study asserts to be true, is that all of the prophecies in the first nineteen chapters, and part of that in the twentieth, has been fulfilled. Furthermore, their fulfillment took place in the lifetime of those to whom John wrote (or shortly thereafter) and not throughout the entire church age. This interpretation, therefore, rejects what are usually termed the “church historical” and “futurist” views. It maintains that the view of Calvin is correct.
  At the base of the book of Revelation is a message of encouragement and exhortation to the churches of Asia Minor in view of portending persecutions of great magnitude. 𝐈𝐭𝐬 𝐩𝐫𝐨𝐩𝐡𝐞𝐜𝐢𝐞𝐬 𝐛𝐞𝐠𝐢𝐧 𝐰𝐡𝐞𝐫𝐞 𝐃𝐚𝐧𝐢𝐞𝐥 𝐥𝐞𝐟𝐭 𝐨𝐟𝐟. It primarily concerns the fall of the apostate Jewish commonwealth and religious system and the overthrow of the last (or Roman) world-kingdom. John and his readers were living during momentous days. These were the times of the death throes of the greatest religious and political systems the world had ever known.
  The partial preterist view sees the tragedies and destruction reported in Matthew 24 as already fulfilled.
  REDEMPTIVE-HISTORICAL FOCUS: In light of Revelation’s theme, its primary interest is in 𝐫𝐞𝐝𝐞𝐦𝐩𝐭𝐢𝐯𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐫𝐚𝐭𝐡𝐞𝐫 𝐭𝐡𝐚𝐧 secular history-and primarily within the apostolic era. Specifically, John is dramatically presenting the approaching divine judgment soon to befall the Jewish people, their holy city, and their beloved temple. Jerusalem is central to John’s message. He presents his drama in terms of global catastrophe because of the enormous significance of AD 70. The Jewish War was not simply another war among so many that have punctuated human history. It was a conflict that was important in four key areas: Roman imperial history, Jewish religious history, biblical redemptive history, and Christian prophetic history. 𝐉𝐨𝐡𝐧 𝐛𝐫𝐢𝐞𝐟𝐥𝐲 𝐝𝐫𝐚𝐰𝐬 𝐢𝐧 𝐑𝐨𝐦𝐚𝐧 𝐢𝐦𝐩𝐞𝐫𝐢𝐚𝐥 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐚𝐬 𝐭𝐡𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐢𝐜𝐚𝐥 𝐜𝐨𝐧𝐭𝐞𝐱𝐭 𝐚𝐧𝐝 𝐬𝐞𝐭𝐭𝐢𝐧𝐠 𝐨𝐟 𝐚𝐩𝐨𝐬𝐭𝐨𝐥𝐢𝐜 𝐂𝐡𝐫𝐢𝐬𝐭𝐢𝐚𝐧𝐢𝐭𝐲 𝐚𝐧𝐝 𝐚𝐬 𝐫𝐞𝐥𝐞𝐯𝐚𝐧𝐭 𝐭𝐨 𝐡𝐢𝐬 𝐦𝐞𝐬𝐬𝐚𝐠𝐞 𝐫𝐞𝐠𝐚𝐫𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐨𝐮𝐭𝐰𝐨𝐫𝐤𝐢𝐧𝐠 𝐨𝐟 𝐛𝐨𝐭𝐡 𝐫𝐞𝐝𝐞𝐦𝐩𝐭𝐢𝐯𝐞 𝐡𝐢𝐬𝐭𝐨𝐫𝐲 𝐚𝐧𝐝 𝐛𝐢𝐛𝐥𝐢𝐜𝐚𝐥 𝐩𝐫𝐨𝐩𝐡𝐞𝐜𝐲.

Because God’s Word is true, there only can be one possible original meaning for each biblical text. 𝐓𝐡𝐢𝐬 𝐦𝐞𝐚𝐧𝐢𝐧𝐠 𝐰𝐢𝐥𝐥 𝐛𝐞 𝐭𝐡𝐞 𝐬𝐚𝐦𝐞 𝐟𝐨𝐫 𝐮𝐬 𝐚𝐬 𝐢𝐭 𝐰𝐚𝐬 𝐟𝐨𝐫 𝐭𝐡𝐞 𝐨𝐫𝐢𝐠𝐢𝐧𝐚𝐥 𝐚𝐮𝐝𝐢𝐞𝐧𝐜𝐞 𝐭𝐡𝐨𝐮𝐬𝐚𝐧𝐝𝐬 𝐨𝐟 𝐲𝐞𝐚𝐫𝐬 𝐚𝐠𝐨 𝐛𝐞𝐜𝐚𝐮𝐬𝐞 𝐭𝐫𝐮𝐭𝐡 𝐝𝐨𝐞𝐬 𝐧𝐨𝐭 𝐜𝐡𝐚𝐧𝐠𝐞. 𝗢𝘂𝗿 𝗱𝗶𝗳𝗳𝗲𝗿𝗶𝗻𝗴 𝘀𝗲𝘁𝘁𝗶𝗻𝗴𝘀 𝗺𝗮𝘆 𝗰𝗮𝘂𝘀𝗲 𝘁𝗵𝗲 𝗽𝗿𝗲𝗰𝗶𝘀𝗲 𝗮𝗽𝗽𝗹𝗶𝗰𝗮𝘁𝗶𝗼𝗻 𝘁𝗼 𝗯𝗲 𝗱𝗶𝗳𝗳𝗲𝗿𝗲𝗻𝘁, 𝗯𝘂𝘁 𝗻𝗲𝘃𝗲𝗿 𝘁𝗵𝗲 𝘁𝗲𝘅𝘁’𝘀 𝗺𝗲𝗮𝗻𝗶𝗻𝗴. If we want to find the one, true meaning of the text, 𝐰𝐞 𝐦𝐮𝐬𝐭 𝐟𝐨𝐥𝐥𝐨𝐰 𝐭𝐡𝐞 “𝒈𝒓𝒂𝒎𝒎𝒂𝒕𝒊𝒄𝒐-𝒉𝒊𝒔𝒕𝒐𝒓𝒊𝒄𝒂𝒍 𝒎𝒆𝒕𝒉𝒐𝒅.” This hermeneutical approach investigates the original cultural setting of the text and focuses on grammar and syntax in order to understand what the author of the text meant when he wrote to his original audience. Only this method can give us the original meaning of the biblical text. Otherwise, we end up with a dangerous subjectivism that denies truth itself.

It is a fact of history that the city of Jerusalem fell to the Romans in AD 70 (cf. Matt. 22:7, Luke 21:20). At that time the temple—the center of Old Covenant worship—was destroyed as well. The destruction of the temple signaled the definitive end of Old Covenant worship. No longer would God’s people have to make three-times-a-year pilgrimages to the city of Jerusalem to worship God. Now, God’s worship would be decentralized, and the Spirit of Christ would be with his church wherever it assembles (Matt. 18:20, John 16:7, Heb. 10:25). Valid New Covenant worship now takes place the world over, as Christ meets with his church to welcome his people into his presence, give them his blessing, and speak His word to them through the authoritative preaching of his ordained ministers.

The Book of Revelation is considered similar to other letters in the Bible because it begins as a direct message addressed to seven specific churches in Asia Minor, essentially functioning as a letter intended to be read and interpreted by those communities, much like other epistles in the New Testament which were written to specific congregations with particular concerns in mind; however, its unique apocalyptic style and imagery set it apart from most other letters in the Bible. The content of the letters within Revelation often includes both warnings about potential dangers and encouragement to remain faithful through the great tribulation that was “soon” approaching all of Jerusalem.

For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. (Matthew 24:21)
  Truly I say to you, all these things will come upon this generation. (Matthew 23:36)
  Truly I say to you, this generation will not pass away until all these things take place. (Matthew 24:34)

John is writing to seven historical churches (Rev 1:4, 11; 2:1–3:22; 22:16), which are experiencing and expecting even more trouble (2:1–3:22). He is currently sharing with those in “tribulation” (1:9), who have witnessed loved ones killed for their faith (2:13) and who are expecting prison (2:10). He expects those very churches to hear (1:3; 22:10) the “revelation [i.e., uncovering of truth]” (1:1) and to heed the things in it (1:3; 22:7). And the reason they must do so is because: the events are near (1:1, 3; 22:6, 10).
  In Revelation 6 the martyrs in heaven plead for God’s righteous vindication: “They cried with a loud voice, saying, ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?” They receive heavenly comfort in that “a white robe was given to each of them; and it was said to them that they should rest a little while longer” (6:10–11). Original relevance, then, is the lock and the time-texts, the key for opening Revelation’s heavy door. What clearer terms for contemporary expectation could John use other than those he employs in Revelation 1:1, 3; 22:6, 10 and other places?
  The outline of the book of Revelation spells out the time to which the prophecies of the book pertain. In 1:19, according to Young’s Literal Translation of the Bible, v. 19 reads: ‘Write the things that thou hast seen and the things that are, and the things that are 𝐚𝐛𝐨𝐮𝐭 𝐭𝐨 𝐜𝐨𝐦𝐞 [mello] 𝐚𝐟𝐭𝐞𝐫 𝐭𝐡𝐞𝐬𝐞 𝐭𝐡𝐢𝐧𝐠𝐬.” Leading interlinear versions of the N.T. concur.
  This outline covers the three basic sections of the book:

1. 𝐖𝐡𝐚𝐭 𝐉𝐨𝐡𝐧 𝐬𝐚𝐰 (1:1-18): the vision of the risen Christ who has his churches in his hand.
  2. 𝐖𝐡𝐚𝐭 𝐢𝐬 (chapters 2-3): the letters to the seven churches to whom the book was sent, concerning the present state of each.
  3. 𝙒𝙝𝙖𝙩 𝙞𝙨 𝙖𝙗𝙤𝙪𝙩 𝙩𝙤 𝙩𝙖𝙠𝙚 𝙥𝙡𝙖𝙘𝙚 𝙖𝙛𝙩𝙚𝙧 𝙩𝙝𝙚𝙨𝙚 𝙩𝙝𝙞𝙣𝙜𝙨 (chapters 4-22).
  For confirmation of this, note that chapter 4 begins with these words “Come up here and I shall show you what must take place after these things.” 𝑰𝒇 𝒕𝒉𝒆 𝒘𝒉𝒐𝒍𝒆 𝒕𝒉𝒊𝒓𝒅 𝒔𝒆𝒄𝒕𝒊𝒐𝒏 𝒉𝒂𝒔 𝒕𝒐 𝒅𝒐 𝒘𝒊𝒕𝒉 𝒕𝒉𝒊𝒏𝒈𝒔 𝒕𝒉𝒂𝒕 𝒂𝒓𝒆 𝒂𝒃𝒐𝒖𝒕 𝒕𝒐 𝒕𝒂𝒌𝒆 𝒑𝒍𝒂𝒄𝒆, 𝐭𝐡𝐞𝐧 𝐭𝐡𝐞 𝐩𝐫𝐨𝐩𝐡𝐞𝐜𝐢𝐞𝐬 𝐚𝐫𝐞 𝐚𝐛𝐨𝐮𝐭 𝐭𝐡𝐞 𝐢𝐦𝐦𝐞𝐝𝐢𝐚𝐭𝐞 𝐟𝐮𝐭𝐮𝐫𝐞.

Seven times (!) in Revelation (twice in the first chapter, five times in the last) it is declared that its prophecies would soon take place. The text of Revelation is bookended, as it were, with these time-indicators, placed right at the beginning, so readers wouldn’t miss them, and again at the end, for emphasis:

“The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place (γενέσθαι ἐν τάχει)” (Rev. 1:1).

“Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near (ὁ γὰρ καιρὸς ἐγγύς)” (Rev. 1:3).

“The Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place (γενέσθαι ἐν τάχει)” (Rev. 22:6).

“Behold, I am coming quickly (ἰδού, ἔρχομαι ταχύ)!” (Rev. 22:7).

“Do not seal the words of the prophecy of this book, for the time is at hand (ὁ καιρὸς ἐγγύς ἐστιν)” (Rev. 22:10).

“And behold, I am coming quickly(Ἰδού, ἔρχομαι ταχύ)” (Rev. 22:12).

“He who testifies to these things says, ‘Surely I am coming quickly(Ναί, ἔρχομαι ταχύ)’ Amen. Even so, come, Lord Jesus!” (Rev. 22:20).

The cumulative force of these words is stunning: “things which must shortly take place . . . the time is near . . . things which must shortly take place . . . behold, I am coming quickly . . . the time is at hand . . . behold, I am coming quickly . . . surely I am coming quickly.” With these clear time indicators, how can anyone conclude that the events prophesied in Revelation would not happen till 2,000 or more years later? Here are short-term prophecies that powerfully demonstrate that the Lord Jesus is indeed the true prophet; his short-term prophecies were fulfilled to the letter; surely his long-term prophecies concerning the catching up of the church (1 Thess. 4:17), the Second Coming (John 14:3) and the final judgment (Matt. 25:32) will be fulfilled as well.

In Revelation, Jesus is depicted as “𝒄𝒐𝒎𝒊𝒏𝒈 𝒘𝒊𝒕𝒉 𝒕𝒉𝒆 𝒄𝒍𝒐𝒖𝒅𝒔” to judge unfaithful Jerusalem, at the hands of Rome in AD70—playing the role the Babylonian army did back in 587BC.

Again, 𝐰𝐡𝐚𝐭’𝐬 𝐭𝐡𝐞 𝐩𝐨𝐢𝐧𝐭 𝐨𝐟 𝐚𝐝𝐝𝐫𝐞𝐬𝐬𝐢𝐧𝐠 𝐬𝐮𝐜𝐡 𝐚𝐧 𝐚𝐩𝐨𝐜𝐚𝐥𝐲𝐩𝐬𝐞 𝐭𝐨 𝐚 𝐟𝐢𝐫𝐬𝐭 𝐜𝐞𝐧𝐭𝐮𝐫𝐲 𝐚𝐮𝐝𝐢𝐞𝐧𝐜𝐞 𝐢𝐟 𝐭𝐡𝐞𝐲 𝐡𝐚𝐯𝐞 𝐧𝐨 𝐡𝐨𝐩𝐞 𝐨𝐟 𝐮𝐧𝐝𝐞𝐫𝐬𝐭𝐚𝐧𝐝𝐢𝐧𝐠 𝐭𝐡𝐞 𝐞𝐯𝐞𝐧𝐭𝐬 𝐚𝐬 𝐨𝐜𝐜𝐮𝐫𝐫𝐢𝐧𝐠 𝐚𝐧𝐝 𝐚𝐟𝐟𝐞𝐜𝐭𝐢𝐧𝐠 𝐭𝐡𝐞𝐢𝐫 𝐩𝐞𝐫𝐬𝐨𝐧𝐚𝐥 𝐥𝐢𝐯𝐞𝐬 𝐭𝐨 𝐰𝐡𝐢𝐜𝐡 𝐢𝐭 𝐫𝐞𝐟𝐞𝐫𝐬?