The First Gospel Age Calamity (AD 70)

“When ye see Jerusalem compassed with armies, then know that her desolation is at hand” (Luke 21:20. Scriptures from NAS77, unless otherwise noted).

— Kome Ajise

Jerusalem stands out as the most prominent city in the Bible and one of the world’s oldest continually inhabited urban centers. Its enduring relevance extends beyond scriptural texts, remaining a focal point even in contemporary news and religious discourse. The fall of Jerusalem in AD 70 represents a decisive turning point in both Jewish and Christian history. Many Christians view this event as the fulfillment of Jesus Christ’s prophecy, as recorded in the Gospels (Luke 21:5-6), where he predicted the destruction of the Temple. From this perspective, the Roman siege and subsequent destruction of Jerusalem under Titus, after years of conflict that began around AD 66, not only led to widespread devastation but also fulfilled significant elements of Christian prophetic expectation.

This catastrophic event was marked by the breaching of Jerusalem’s formidable defenses, the destruction of the Second Temple, and the dispersion of much of the Jewish population — a process that initiated what is commonly known as the Jewish diaspora. While Jerusalem had experienced destruction and exile before, as in the Babylonian conquest of 606 BC, the events of AD 70 are seen by many as unique due to the combination of religious, cultural, and prophetic significance attributed to them, especially within Christian tradition.

To understand how Jerusalem reached this pivotal moment, it is essential to consider its earlier history as described in biblical accounts. The city’s first biblical mention appears in the account of Melchizedek, the king of Salem, who blessed Abraham (Genesis 14:18-20). This early reference establishes Jerusalem’s spiritual significance long before it became the center of Jewish life. Later, Jerusalem was a fortified Canaanite city held by the Jebusites (Joshua 15:63).

The narrative continues with King David’s conquest of Jerusalem from the Jebusites, after which he made it Israel’s capital, known henceforth as the City of David (2 Samuel 5:6-9). David’s bringing of the Ark of the Covenant to Jerusalem (2 Samuel 6:12-19) further solidified the city’s role as the nation’s central place of worship, marking a turning point in its political and religious significance. It later also became the birthplace of the Christian faith following the ministry of our Lord and the subsequent spirit begettal of the disciples at Pentecost.

We will recall that 4 days before his death, Jesus came into Jerusalem, and as He approached the city, He lamented Israel’s lack of spiritual fruitage as exemplified in the barren fig tree that was cursed and withered in Matthew 21:18-19. The next day, which we believe was our Lord’s last day of teaching in the temple, he again came back to Israel’s lack of remorse, expressed in his lament over Jerusalem in Matthew 23:37-39.

“O Jerusalem, Jerusalem, who kills the prophets and stones those who have been sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Behold, your house is being left to you desolate! For I say to you, from now on you will not see Me until you say, ‘Blessed is He who comes in the name of the Lord!’”

The word “desolate” is translated from the Greek word eremos (Strong’s 2048), and it is an adjective that qualifies a place as being deserted or a desert. This imagery of the future of Jerusalem in our Lord’s statement above was further enhanced when he left the temple and told the disciples that even the temple would be utterly destroyed. “Do you not see all these things? Truly I say to you, not one stone here shall be left upon another, which will not be torn down” (Matthew 24:2).

Josephus records¹ that before the final assault on Jerusalem, during the long siege by the Romans, they had stripped all the surrounding land of trees and vegetation for about ten miles to build weapons and battering rams. The land was made desolate and into a desert as far as ninety stadia (about ten miles). This was the initial devastation of the land of Judea, leading to the destruction of Jerusalem and the temple. The long siege also led to famine and starvation of the people within the city. Even as insurgents continue to defend and counterattack, many desperate residents and soldiers defected to the Roman side. The record suggested that corpses were piled up and about 600,000 were counted — a clear record of desolation in and around the city.

Finally, Josephus also noted that this final day of destruction following the long siege and war was the very same day and month that the First Temple was burnt and destroyed by the Babylonians; this being the 9th day of the month of Av, the 5th month of the Jewish calendar.

Josephus gave an eyewitness account² of the destruction, describing the fire on the Temple hill as “boiling over from its base, being everywhere one mass of flame, yet the stream of blood was more copious than the flames.”

(1) Chronology of the War According to Josephus, Part 7: The Siege and Destruction of Jerusalem, March 70 to September 70. josephus.org/Fl Josephus2/warChronology7Fall.html.
(2) Ibid.

Fasting for Sorrow

The 9th of Av is a significant day on the Jewish calendar, observed as a day of fasting and remorse, also known as Tisha B’Av, for its past association with idolatry and disobedience to God. The month of Av was considered a tragic month, and the ninth day is notable for several other unfortunate national tragic events, suggesting a divine reckoning according to Jewish traditions. Numbers Chapter 14 records the twelve spies’ reports, with ten of them giving a false account and thus causing many to doubt the divine promise of the land.

This traditionally occurred on the 9th of Av and led to the death of the ten evil spies and those in support. Besides the destruction of Jerusalem and the collateral destruction of both the first and second temples by the Babylonians and Romans respectively, there were other notable tragedies recorded on the 9th of Av. In 1290 AD, King Edward I issued the ‘Expulsion Edict’ that all Jews must vacate England. Almost 300 years later, King Ferdinand and Queen Isabella of Spain issued a similar expulsion decree also on the 9th of Av, 1492. These events should not be seen as coincidences but as a reminder of the consequences of the nation’s disobedience.

In the Numbers 14 account, there was a clear lack of faith and outright disregard for Jehovah’s provisions and assurances through Moses. With the long reign of the Kings mostly evil, and Jeremiah’s warning in Jeremiah 22:5, the Babylonian desolation was assured. Similarly, the subsequent long history of killing prophets, and hypocrisy by the religious leadership through the time of our Lord, would ensure the Roman destruction of Jerusalem in AD 70. In dispensational terms, this time would mark the clear end of the Jewish Age and the beginning of the Gospel Age. This was a turn of God’s favor to the bride of Christ, and Paul describes this turn of favor in Romans 9:25, quoting from the Prophet Hosea. “I will call those who were not my people, my people, and her who was not beloved, beloved.”

Times of the Gentiles

Through its long history, Jerusalem is reported to have suffered 32 wars, captured seven times and plundered twice (R1293). The devastation of AD 70 was severe and consequential. Jeremiah observed behaviors of disobedience and disregard for Jehovah and predicted an impending desolation in the 22nd chapter. Jesus had similar observations and used the same words as Jeremiah. In Jeremiah 25:11-12, 29:10, Jehovah’s punishment was time limited to 70 years; even so, Jesus, in His prophesy of the impeding desolation of Jerusalem, also provided a time limit in Luke 21:24. “Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles be fulfilled.”

Until the “times of the Gentiles be fulfilled” clearly implies a time span or limit for Jerusalem’s subjugation. Paul also uses the same phrasing in Romans 11:25 to remind Christians that the blinding of Israel and the time of disfavor are also not endless but would continue until the “fulness of the Gentiles has come in.” This signifies a set period for the Church to be completed.

Our Lord’s reference to the Times of the Gentiles is particularly focused on the city of Jerusalem as representing the national disfavor of Israel by God, due to their gross disobedience. Jehovah, the King of Israel, offered the nation of Israel a choice between blessing for obedience or punishment for disobedience. In Leviticus 26:18, 21, 24, 28, the set time for the punishment for disobedience was established as seven (times). The word “times” cannot merely refer to the number of times Israel was punished. It also cannot refer to literal years because Israel’s punishment for disobedience lasted far more than seven literal years. Thus, it must mean something more symbolic of the extent of their punishment.

From Ezekiel 4:1-6, one day symbolizes one year, or 360 days. Therefore, “seven times” is equivalent to 2,520 years. This points to Israel’s national period of punishment for their disobedience. When Our Lord stated that Jerusalem would be trampled under foot until the fulfillment of the Gentile times, we believe this period began with the Babylonian siege and destruction of Jerusalem in 606 BC³ It ended with the start of World War I, in 1914, a period of 2,520 years. The First World War began a process of establishing a homeland for the Jewish people. The Balfour Declaration of 1917 eventually led to the return of Jews to the land of Palestine and their re-establishment as a nation in 1948.

(3) A Majority of Editors Note: By an alternative chronology harmonizing synchronous links in Kings, with archaeological support, 2520 years began in BC 607 when Babylon crossed the Euphrates into the Promised Land.

Each milestone — from Melchizedek’s blessing to David’s establishment of the capital, to the start of the church, and even the promise of a New Jerusalem — serves to underscore why Jerusalem has remained a symbol of faith, disappointment, and enduring hope through the centuries.

While the punishment of Israel and the destruction of Jerusalem were the result of justice from the ever-just God, there was nonetheless a hopeful restoration that followed because of His mercy, love, and faithfulness to His promises. In Leviticus 26:44-45, there is a promised restoration after the desolation to honor the covenant God had made with their fathers. Jesus described a time-limited desolation in Luke 21:24. With each enforcement of God’s justice, there is an attendant restoration of His people.

With a view toward Christ’s Kingdom, we are told in Isaiah 65:18 that Jerusalem was created for rejoicing and that Jehovah will rejoice in it. It is therefore no surprise that the ultimate symbol of Jehovah’s rule over the nations is a new Jerusalem, as declared in Revelation 21:10. Isaiah 2:3 further clarifies the central nature of Jerusalem in the future administration of the kingdom saying: “Come, let us go up to the mountain of the LORD, To the house of the God of Jacob; That He may teach us concerning His ways, and that we may walk in His paths. For the law will go forth from Zion and the word of the LORD from Jerusalem.”

Some takeaways from considering the prophecy and fulfillment of the fall of Jerusalem in AD 70: The first takeaway is the certainty of God’s divine plan and its deliberate unfolding. The Apostle Peter reminds us that God is not slack concerning His plans (2 Peter 3:9) but will execute its milestones in due time. Second, God shows no partiality in His judgments, even toward His chosen people (Romans 2:11-16), as we see the precise judgments meted out to Israel and the beloved city of Jerusalem. Third, Jehovah’s faithfulness to His promises remains steadfast, assuring us of a share in that faithfulness as members of Christ’s bride class. Faithful is He who calls us.