PMW 2024-056 by Kenneth L. Gentry, Jr.
As mentioned in the previous article, the theme of divine judgment on Israel fits perfectly with the Olivet Discourse. Virtually all commentators note the remarkable thematic parallels between Matthew 24 and Revelation 6. These parallels are sufficient alone to suggest the same theme, but other correspondences exist.
In Matthew 23 Christ scathingly denounces Israel’s leadership as he approaches the dramatic conclusion of his earthly ministry. He notes that Israel’s present failure is not an isolated event, but the culmination of a lengthy historical pattern — as do Stephen (Ac 7) and Paul (1Th 2:14-16). He concludes his rebuke with a prophecy that Israel will “fill up” (Mt 23:32) her guilt in “this generation” (23:36) when she “persecutes” those Jesus is “sending” (23:34; cp. Ac 8:1; 1Th 2:14-16).
Thereupon, Jesus weeps over Jerusalem (23:37), declares her temple “desolate” (23:38), and ceremoniously departs from it (24:1a). When the disciples express confusion at his rejection of the temple (24:1b), He prophesies its utter destruction (24:2). This specific prophecy prompts the disciples’ questions about the time of this judgment (24:3; though they misunderstand the significance of their own question). Jesus responds with his Olivet Discourse. The first portion of the discourse (24:2-34) focuses particularly on the temple (Mt 24:2) in Judea (v. 16) during that “this generation” (v. 34), just as John’s Revelation focuses on the Jews (1:7; 2:9; 3:9) and the temple (11:1-8) in the near future (1:1, 3; 22:6, 10). As noted previously, both John and Jesus merge Zechariah 12:10 and Daniel 7:13 in this context of approaching judgment upon Israel (Mt 24:30; Rev 1:7). Both prophecies warn of A.D. 70.
Perilous Times: A Study in Eschatological Evil (by Ken Gentry)
Technical studies on Daniel’s Seventy Weeks, the great tribulation, Paul’s Man of Sin, and John’s Revelation.
See more study materials at: www.KennethGentry.com
Furthermore, several other NT passages warn of the Jerusalem’s judgment in A.D. 70. Two are of particular interest:
“Truly I say to you, there are some of those who are standing here who shall not taste death until they see the kingdom of God after it has come with power” (Mk 9:1).
“The Jews, who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men, hindering us from speaking to the Gentiles that they might be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost” (1Th 2:15-16).
Thus ends the introduction to preterism in Revelation. Now you should be ready to buy The Divorce of Israel. In fact, I recommend buying two copies, just to see if I am consistent.
The Reformed Eschatology of Geerhardus Vos
Ed. by Ken Gentry and Bill Boney
This collection of several key eschatological studies by the renowned theologian Geehardus Vos will be published in late Summer or early Fall 2024. We have modernized Vos’ grammar and syntax and updated his publications according to modern style conventions (shorter sentences and paragraphs).
For information on the upcoming Geerhardus Vos work, see:
https://axeheadpress.com/pages/coming-soon-vos
Postmillennial Worldview 
is interesting in Rev 17 have background “parody politic” of Caesar Titus and Queen Berenice marriage’s in history (both became one flesh spiritually of Beast/Rome and Whore of Babylon/Jerusalem) and adulterated each own God(s) y’know…
Hello, Dr. Ken Gentry, I am convinced that Revelation prophesies the fall of Jerusalem in AD 70. However, in Revelation 9:21, it says that the Jews did not repent of their sins, and among these sins is sorcery (magic arts). This sin seems difficult to attribute to the Jews, as they were extremely zealous against this type of idolatry. Doesn’t this seem to be an argument against the idea that this passage refers to the Jews?
Beale (p. 519) points out that “The list of sins here cannot be separated from the context of idolatry. The Ten Commandments may have inspired the list, since there idolatry is mentioned first and followed by three of the four sins mentioned here (as noted by most commentators). Furthermore, these four vices are associated with idol worship elsewhere in the Bible (e.g., Jer. 7:5-11 [!]; Hos. 3:1-4:2; Wis. 12:3-6; 2 Kgs. 9:22; Isa. 47:9-10; 48:5; Mic. 5:12-6:8; Nah. 1:14; 3:1-4; Acts 15:20; Rom. 1:24-29; Gal. 5:20; Eph. 5:5; Col. 3:5; see on Rev. 2:14, 20-22 with respect to “immorality” [лopveía]; see also 21:8; 22:15). Such sins are either part of the activities involved in idolatry or they actually become acts of idolatry themselves. Indeed, idolatry is the root sin responsible for these other vices (Wis. 14:22-29; Rom. 1:18-32).”
Thus, in light of so much evidence in Revelation that John is speaking the judgment of Israel, it seems to me that he is here applying the enormous sins of pagans to Israel as examples of breaches of God’s Law. He is painting Israel as pagan, like calling Jerusalem Egypt, Sodom, and Babylon. But we should recognize, too, that though first-century Israel did not commit sorcery by-and-large, we can assume that there were SOME that did so.