O Jerusalem, Jerusalem, thou that killest the prophets, and stonest However, in killing the prophets, as well as those who bring testimony of Jesus to it, Jesus says,(Matt. This is "The City", the "Great City" that rules over all the kingdoms of the earth. Jerusalem: neither shall they walk any more after the imagination of The nations shall be gathered unto it, to the name of the LORD, to 3:17)Īt that time they shall call Jerusalem the throne of the LORD and all There is no question that Jerusalem was to reflect the glory of God,(Jer. What must 1st be noted is that the deaths of Jesus the prophets that preceded Him, nor the Apostles that followed Him, up to the deaths of the 2 witnesses did not cleanse the city. "How can Jerusalem be both the "City of the Great King" and "Sodom and Egypt"? The question that has divided the commentators, and the subject of our discussion is: Nevertheless I must walk to day, and to morrow, and the day following:įor it cannot be that a prophet perish out of Jerusalem. Jesus bore the curse for all sin outside the camp since the Temple was permanently in Jerusalem, the precedent was that we would go 'outside' Jerusalem a short distance, that the sin could be taken 'outside' and the camp/city be healed. Heard him lay their hands upon his head, and let all the congregation 24:14,īring forth him that hath cursed without the camp and let all that " Wherefore Jesus also, that he might sanctify the people with his ownġ3 Let us go forth therefore unto him without the camp, bearing his Presence of Christ is hated.(Taken from here)īoth commentators give compelling reasons: Jerusalem is certainly the scene of the Lord's crucifixion, that fact that it was 'outside the city proper' does not negate the fact that it began within the city, and indeed, the actual event taking place outside the city fulfills Scriptural precedent,(Heb. Tyrannous it is Jerusalem, for it is the apostate place where the (fulness of bread), the worst forms of immorality take root it isĮgypt, for it is the house of bondage, where the wages of sin become Sodom, for it is the place where, through pleasure and luxuriousness ![]() Public opinion is all-important to the weak or the worldly it is Great, for it is all-important in the eyes of the inhabitants, as Do not passages like this showĬonclusively that to deny the mystical or allegorical sense of theĪpocalypse is to keep the husk and cast away the seed? The city is ![]() Revelation 16:19), andĪlso as Sodom, Egypt, and Jerusalem. The city is described as the great city (comp. Other commentators, such as Ellicott, give this explanation, The name of Babylon) so called in this book.(Taken from here) Great city here, understand Rome, which is seven or eight times (under The latter end of the verse prove it for Christ was not crucified in Was now far from a great city, nor do the addition of those words in Some, by the great city, would have Jerusalem understood but that In a poll of commentators, about half agree that it is Jerusalem, and the other half see it as an extension of Babylon/Rome. While the statement that Jerusalem is 'spiritually' equivalent to Sodom and Egypt is very brief in the Revelation, it is very probable the author was drawing influence from the Hebrew scriptures, and compressed it into a single thought.ġst of all, the presumption of the question is that the "Great City" is Jerusalem. In the event of disobedience to the covenant 28.27 and 28.60 compare a disobedient Israel as worthy of the same plagues that came on Egypt during the exodus. Is there precedent for Jerusalem being compared to Sodom and Egypt?Ĭomparisons of Israel, Judah, or Jerusalem to that of Sodom (and Gomorrah) are frequent and direct in the Hebrew scriptures: Deuteronomy 29.23 Isaiah 1.9-10 3.8-9 Jeremiah 23.14 Ezekiel 16.1-2,44-58 Amos 4.11 Lamentations 4.6.Ĭomparisons to Egypt are extremely rare, but they do occur.ĭeuteronomy 28 details the rewards and penalties of Israel's covenant with God. ![]() with the latter 'great city', Babylon).Īll extant Christian literature from the first century that has anything to say on the issue associates Jesus' crucifixion with Jerusalem, not Rome (e.g. However, the author's description of this 'great city' as the place 'where their Lord was crucified' appears to be a conscious attempt to avoid any such confusion (i.e. Many of those same commentators identify Babylon as a cipher for Rome, hence, they read the 'great city' of Revelation 11 as Rome. ![]() Some commentators equate the 'great city' of Revelation 11 with the 'great city' Babylon from Revelation 17. (An exact count varies from one commentator to the next.) He quotes, paraphrases, and adapts parts of the scriptures so often and so thoroughly, we can safely say the author knew the Hebrew scriptures inside and out. The Revelation contains hundreds of references and allusions to the Hebrew scriptures.
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