Reflections on the Truthfulness of New Testament Apocalyptics

Engaging Christians and the general public in discussions about the meaning and relevance of Bible eschatology is a passion and mission I have been pursuing since I was 16 years old. It is interesting to observe the varied reactions people have towards the concept of Realized Eschatology, some positive and some negative. However, I have noticed that certain individuals do comprehend the implications of specific Bible prophecies that impose immediate and definite limitations on the extent and parameters of such prophecies. Consequently, these implications necessitate certain realities, such as the arrival of Israel’s true Messiah, Jesus our Lord, to have already occurred in the past.  This is not a negative thing, but rather a very positive thing!  However, the argument that acknowledges Daniel 9:25-27 as stating that the Messiah of Israel must come before the Destruction of the Second Temple should also be applied to the significance and consequences of the Olivet Discourse found in Matthew 24, Mark 13, Luke 21, and especially Revelation chapters 11:1 through 19:21.  This is not a trick or deception, but a meticulous and consistent line of reasoning that many are very hesitant to accept.  We would like to initiate a discussion to explore why this is the case in this essay.

The Book of Revelation Cannot

Be Inspired But Also Untrue

Believe it or not, there is a prevailing belief among Christians worldwide that the Book of Revelation, out of all the books in the New Testament, is somewhat controversial and seen as an example of “inspired” superstition that should not be taken too seriously. However, adopting such an attitude is incompatible with having genuine faith in God or his Word. You see, the Book of Revelation cannot be considered both “true” and a prime example of what could be termed an irreducible mess. Some may believe it to be a jumble of unrelated ideas, but that is far from accurate. In reality, the book is quite organized and straightforward.¹

Now, the traditional Amillennial way of understanding the Book of Revelation not only requires but seeks evidence that the writing does not have a specific narrative order. However, we must not confuse the needs of Amillennialism with the reality of what the Revelation truly is.  According to God's own promise, those who read it and abide by its teachings are blessed:

“Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near” (Revelation 1:3 NIV).

But how can you read it or adhere to it if you can’t even determine your current position within it? How can you acquire any knowledge about it if you don’t even know if you’re advancing or retreating? And how can you sincerely affirm “Amen” and “So be it” to anything it asserts if your mentors or leaders are pressuring you to reject the very concepts that the book promotes?  Namely, that the described events were to occur soon?  Therefore, whenever we come across individuals who claim that the Book of Revelation is true but also claim that it has ultimately proven to be inaccurate, it is important for us to grasp the underlying message they are conveying (the Book of Revelation is inspired even though it has shown itself to be wrong). Similarly, if we encounter Christians who assert that we can interpret the book’s significant events in any sequence we choose, they are unknowingly leading us towards failure.  This is not the type of guidance one would offer if they possessed even a small amount of respect or recognized the misleading and negative consequences that such perspectives could have on our shared interest in this subject.

Revelation Could Not Be Written for

the Seven Churches But Has Not Happened Yet

Another idea that has gained a considerable following is that only the first three chapters of the Book of Revelation focus on the seven churches of Asia Minor.  According to this viewpoint, everything from chapter 4 to the end of the book is about future events that have not yet occurred. However, can this theory be deemed reasonable or proven to be true?  No, it cannot be proven since it is essentially an unsupported claim that assumes the text and its subject matter, without proper prior understanding of all the New Testament assertions on which the Book of Revelation is founded:

(1) The Book of Revelation draws upon prophecies, references, and themes from various books of the Tanakh. These include Genesis, Numbers, Deuteronomy, Isaiah, Jeremiah, Ezekiel, and Daniel.  Additionally, it alludes to content from 1 and 2 Maccabees (from the Septuagint), as well as Micah, Zechariah, and Malachi.²

(2) The Book of Revelation is based on the words, testimony, and interpretations of our Lord Jesus as recorded in the books of Matthew, Mark, Luke, and John. Specifically, the passages in Matthew that are relevant are Matthew 8:11-12, 10:1-23 cf. Revelation 1:7, 11:16-19, 12:43-45, 13:37-43; Matthew 16:27-28 and 18:6 cf. Revelation 18:21, Matthew 19:28 cf. Revelation 12:5 and 14:14-20, Matthew 21:33-45 cf. Revelation 11:15 and 12:10, Matthew 22:1-7 cf. Revelation 16:1-6; 17:17; 18:1-24 and 19:1-4. Additionally, Matthew 23:29-39 cf. Revelation 17:5; 18:20-24; 19:1-4, Matthew 24:1-15 cf. Revelation 11:1-2, and Matthew 26:64 cf. Revelation 1:1, 3, 7; 2:25; 3:11; 16:15; 22:6-7, 10, 12 and 20. These passages in Matthew can also be found reiterated in the books of Mark and Luke.³  However, the passages in the book of John are distinct but serve to confirm the overall message, as seen in John 16:1-3 cf. Revelation 16:1-7 and John 21:22 cf. Revelation 22:6-7, 10, 12, and 20, for example.⁴

(3) The Book of Revelation is based on the Asia Minor context of the Book of Acts, which was a significant part of the northern Diaspora where Hellenism was prevalent.⁵  However today, twenty-one generations later, this region is known as the nation of Turkey.⁶

Modern Turkey, of course, emerged nearly eighteen centuries after the time of the seven churches and was clearly not a concern at the time when the Book of Revelation was written. The prevailing circumstances of that era were that the peninsula was where Satan’s presence and influence was prominent, and Jewish nationalism, along with the strength it needed to progress, stemmed from that particular region. It was eagerly anticipating the opportunity to fulfill its ambitions and expectations.  Moreover, the books of Acts, Galatians, Ephesians, Titus, 1 and 2 Timothy, 1 and 2 Peter, 1, 2, and 3 John, and the Book of Revelation itself confirm that a particular region was extremely troublesome.  This region was plagued by evil forces that had a strong Zealot desires to settle scores with the Sadducean authorities of Jerusalem and and at the same time they hoped to diminish the population of Jewish Christians everywhere in the Jewish world.  These elements also exhibited extreme hostility towards the Romans and were determined to destroy anything that stood in the way of their short and long-term revolutionary goals.  However, the issues discussed in the first three chapters of Revelation are merely the beginning of the larger problem of Jewish nationalism.  It is a significant mistake to assume that the immediate concerns, hopes, and expectations of Christians who lived in Asia Minor and belonged to the seven churches there did not revolve around impending God’s actions against the Beast, False Prophet, Jerusalem, and Satan.

(1) Satan had a presence in Revelation 2:9; 2:13; 2:24 and 3:9.

(2) Jerusalem also had a powerful reach and a strong influence on the peninsula as we can see in Galatians 3:1 and 4:21-31 cf. 1 Thessalonians 2:16.

(3) At Ephesus, located on the west side of Asia Minor, there were Jewish false prophets mentioned in Ephesians 4:14 and 1 John 4:1-6.  But on the east side of the peninsula, their evil counterparts existed in great numbers, according to 2 Peter 2:1-22.

(4) The deceptive claims made by these individuals would eventually lead hundreds of thousands of pilgrims (Jews, proselytes, and God-fearers) to travel to the Levante, into Judæa, and ultimately to Jerusalem, where they would face their downfall.  Therefore, the contents of the Book of Revelation were important for the Christians of the seven churches to know and understand, as their fellow Jews had different expectations and ideas regarding the outcome of potential conflict between radical Hebrew warriors and the Roman legions stationed in the region.

When everything is considered, it was the events described in Revelation chapter 18 and 19:1-4 that would lead to Revelation 3:9 causing disbelieving Jews to genuinely submit and acknowledge that Jesus loved the Jewish believers.  They never anticipated Jerusalem being completely destroyed under any circumstances because this idea was completely opposite to their thoughts.⁷  Only the Christians believed that Jerusalem would be destroyed (based on Matthew 24, Mark 13, and Luke 21), and even the Romans attempted unsuccessfully to protect both the city and the Second Temple.⁸

It Cannot Be the Case That a Pre-70 Delivery

is No Different Than a Post-70 Delivery

An attempt to minimize the significance of the dating of Revelation happens when people argue that early daters are handicaped and restricted in their options while late daters have all the advantages, no matter what.  But this particular argument represents the desire to have it both ways.  The claim is that the Book of Revelation was written in A.D. 96, the same year Emperor Domitian was killed, and this is supported by Irenaeus’s statement that John was on Patmos during this period in Roman history.⁹  Bishop Irenaeus cited Bishop Polycarp to back this up, giving many a strong reason to suppose the late date is accurate.  But according to their stance, any atavists who argue that Revelation was written after the Destruction of Jerusalem in A.D.70 are incorrect. However, even if the Book of Revelation was indeed written before Jerusalem's downfall, it does not alter their conviction that it has yet to be fulfilled and will occur in our future.  This interpretation, however, is flawed for several valid reasons. Firstly, if we examine the internal evidence in Revelation, it indicates distinct Semitic realities and a crisis in the Second Jewish Commonwealth that requires and indeed demands that Revelation was written before the Second Temple fell.  And Revelation, by its prediction of the rise of Gog and Magog to challenge Christ and the Christians alludes that Revelation was written before any Zealot actions were implemented to secure their worldly ambitions, and these specific concerns would have spanned from A.D. 62 to A.D. 136, and all the Acts of God described in the Book of Revelation can be easily tied to the deliberate frustration of their hopes in this timeframe. Therefore, regardless of the state of the Roman world or our future, based on these criteria, the Book of Revelation has been fulfilled.  So, it does make a difference because we are not just discussing when the book was written or who said so, but the internal evidence that provides us with substantial proof and is not solely reliant on the claims of a mere man, even if he was a bishop.  The fact that the social upheavals described in Revelation are Semitic ones and not ambiguous “problems” makes any claim that the book was penned in A.D.96 extremely weak and suspicious.

The Book of Revelation Cannot Be Legitimate

if John Got These Expectations Wrong

Whether one believes it or not, there are individuals who find the acceptance of any apocalyptic ideas in the New Testament justified (all the while denying that they actually materialized in the lifetime of the first generation of Christians).  For them, this justification is not based on the accuracy of the prophecies, but rather on the belief that they were made with good intentions or out of painful desperation.  The actual outcome, whether positive or negative, is considered completely irrelevant.  The Book of Revelation is deemed legitimate solely because it offers Christians eternal hope, based on this illogical reasoning.  Even if every prediction in the Book of Revelation turned out to be false, it is still applauded and celebrated as an example of early Christian apocalyptic thought, despite its disappointing nature.  This is astonishing!  The fact that Rome did not fail or fall and remained a dominant power for an extended period of time technically lasting for better than fourteen centuries does not deter the notion that the Book of Revelation is an attack on the perceived “evils of Rome.” Really!?¹⁰  

It Cannot Be Correct That Nothing Happened Yet

Many people genuinely believe that the events described in the Book of Revelation have yet to occur, even after twenty generations.  Is it true? Could it be possible?  Let’s take a moment to consider this.  Essentially, this issue revolves around the interpretation and understanding of the book’s self-proclaim proximity to the end and its scope and context.  When we speak of “scope,” we are referring to the extent of events described in Revelation.  Some individuals approach the book assuming it predicts a series of global events.  However, we can observe and agree with them that such events actually have never taken place.  Therefore, their assumption immediately discounts the possibility that Revelation has begun to unfold.  However, we can apply the same criterion to the Roman Empire.  If we examine Roman history, we can quickly ascertain that the events described in the Book of Revelation had no meaningful impact on that civilization. Therefore, we can conclude that the parameters set for the Book of Revelation, when limited to the events concerning Jerusalem, Judæa, the Diaspora, and the Second Jewish Commonwealth as a whole, significantly alter its significance and interpretation—and the perception of the scope of fulfillment.  This narrowing of scope is crucial because it allows us to approach the book’s hermeneutics and exegesis effectively by aligning them with the scope and parameters found in other books of the New Testament.

Unlike Any Other Book, Context and

Audience Relevance Do Not Count

The Book of Revelation holds a unique position in the Bible due to the respect and reverence it does not receive. The prologue’s statements do not hold true for any other book in the Bible, and the declarations within are often disregarded and considered implausible.  As a result, when studying and interpreting the book, there is a heavy bias that overshadows the original intentions of the author.  Some people believe that the initial Seven Seals are aimed at the Roman Empire, but they are not considered to be important enough to locate anywhere in Roman history.  Interestingly, six of these seals focus on events that directly affect the enemies of the Seven Churches of Asia, while the Seventh Seal includes all Seven Trumpets.¹¹  This causes clarity about the order, sequence, and meaning of events, which immediately contradicts the most widely accepted apocalyptic belief in Christianity, known as Amillennialism.  Unlike other interpretations of the Bible, Amillennialism does not require the Book of Revelation to be read or understood in a specific order. Instead, readers are free to interpret it as they please, even leaving out important parts or starting their analysis from Revelation 20, based on assumptions from that chapter. This approach applies to the entire New Testament. 

Exegetical considerations and hermeneutical insight, under these circumstances, result in the least clarity and maximum confusion. The epistemological damage caused is so significant that having representatives from the Amillennial and Atavist schools of thought under the same roof would be unwise and potentially explosive (not to mention the fact that they would never agree on the fundamental purpose, aims, and role of the Book of Revelation, whether in the past or present). From an Atavist perspective, nearly all, if not all, of the claims made by Amillennialists regarding the Book of Revelation would be considered extreme offenses, although such views would have been understandable and inherent in the first and second centuries. However, naturalness and inherency are not the foundation or goals of Amillennialism, which has been the case since its origination with St. Augustine in the fifth century. So what is its foundation?  Augustine essentially used Revelation chapter 20 to silence his Chiliast critics within Roman Christian churches and establish a standardized approach to this subject that would align with the nature of the Church and Kingdom that Jesus died to establish (a viewpoint with which we wholeheartedly agree).  It is not that Atavists take issue or dispute that fact; in fact, we support it!  We believe that the Book of Hebrews, 2 Corinthians chapters 3 and 4, and Galatians 4:21-31 clearly demonstrate that a thousand-year reign, whether literal or spiritual, could not and would not entail any renaissance or reversal towards the previous era's shadows, forms, or types. Based on a thorough reading of the New Testament, it would be impossible to affirm anything to the contrary.  However, this does not negate the harm caused by the misguided approach taken by Amillennialists in their study and understanding of the Book of Revelation, which transforms it from a potential remedy into something worse than the ailment it sought to cure. It is perplexing, fundamental, and destructive, when an entire book that was originally intended to come to fulfillment within a generation is reassigned a different fulfillment at some distant time in the future. This, among other issues, is the predicament fueled by the presence of Amillennialism.¹²

What occurs in Amillennialism? First, it attempts to justify its unconventional approach to the Book of Revelation by trying to “prove” that the events described in Revelation, such as Seals, Trumpets, Bowls, and Thunders, do not occur in any specific order.  They also argue that not only is there no order, but chapters, events, and scenes, including the judgments, repeat in a spiral of literary chiasm, creating different portrayals and disguises.  For instance, the first trumpet could also be considered the first bowl, and the first bowl may easily be interpreted as the first seal.  However, this approach leads to hermeneutical disaster and self-imposed confusion. It is completely avoidable and should not be regarded as a recommended practice.

In the process of attempting to justify a disorganized approach, several important realities are overlooked: Four key demonic characters fail to be properly understood, which are Satan, the Beast, the False Prophet and Jerusalem.  These are the central characters condemned to perdition in the Book of Revelation narrative and this simply is not complicated to understand unless they are substituted with entities that are off the chart and out of bounds to anything previously identified in the New Testament.  Another issue is that the relationship between these four characters and the Church, the Kingdom, and the marriage of Christ becomes opaque, ambiguous, and unclear. It also becomes questionable that the Seals, Trumpets, Bowls, and Thunders represent escalating and intensifying levels of punishment that culminate in the sudden and unexpected destruction of Gog and Magog after the thousand-years reign (which represented the triumph of Christians but the devastating downfall of the Jews’ long-held hopes for the carnal Davidic Messianic kingdom).

The Inherent Tensions and Striking a Balance

The importance of understanding the meaning and implications of the text in relation to first and second century contemporary Asia Minor and the end times cannot be overstated.  If we truly value the truth, it is essential to acknowledge that the Book of Revelation aligns with numerous claims repeated in the rest of the New Testament. These claims include the Second Coming and its imminent nature, the abomination of desolation, the demise of the Second Jewish Commonwealth, the futility of Zealot nationalism, and the arrival of the kingdom of God amidst the chaos of the Jewish civil war, which ultimately led to the destruction of the Jerusalem Aristocracy. Furthermore, the text conveys that Jerusalem, symbolizing the unfaithful wife of the God of Israel, was cast out along with her son and bondwoman, unable to partake in the inheritance promised to Abraham due to the fundamental sin of unbelief. Nevertheless, altering the Book of Revelation by imposing arbitrary themes, motifs, and structures would offer a distorted and unrecognizable scenario that deviates from the concerns of crisis-stricken Christians residing along the western coast of Asia Minor.

And we must not forget that these concerns would have been valid until the release of Satan in the second century. Satan's throne was in Pergamos before the events in question. From this perspective, the fate of sectarian Biblical Judaism would be determined mainly by the apostolic beliefs of revolutionaries from Asia Minor, rather than the pacifist plans of Rabbis and sages in Jerusalem, Javneh, and the Galilee. According to the prophecy of Ezekiel chapters 38-39, the outcome was foreseen but now lies in the past.

Of course this contradicts the commonly heard narratives from religious circles that insist that, by default, all that the Book of Revelation foretold shall spill out on the world in some soon or distant future, which really makes the Book of Revelation into a big lie.  I want to end with a final thought: During the Bar Kokhba Revolt, the Jews believed that God would lower a pre-built building to the promised land as a symbol of their victory over their enemies. Interestingly, this is exactly what happened after God defeated Bar Kokhba! In Revelation 21, God is depicted lowering a beautifully adorned prefabricated city, which serves as the home for souls, onto a great and high mountain. The main point of this narrative is that the Bible is the best interpreter of itself.  By allowing it to do so, we can better understand the Book of Revelation and the subject of apocalyptic events and authorial intent.  Ultimately, we do not need to adopt a destructive and distorted view of the Bible or truth. What God has given to Christians is far superior, and we encourage anyone exploring this perspective to accept nothing else and nothing less.

Summary

The Book of Revelation cannot be considered both inspired and untrue. It is believed that Revelation was not written based on the seven churches but is still yet to happen. It is not plausible that a delivery before 70 AD is not different from a delivery after 70 AD.  If John’s expectations were wrong, then the legitimacy of the Book of Revelation is in question (and we must consider the implications of Deuteronomy 18:18 if the message is incorrect). It cannot be accurate to claim that nothing has happened yet, as this would suggest that John made empty promises. For the Book of Revelation, unlike other books, the context and relevance to the audience are not considered to be very important; there are inherent tensions because we do not agree with that at all, and in the Christian world, we must exercise wisdom, discretion, and strive for a peaceful balance in order not to be overbearing and impose our beliefs on other people, especially in their own sacred spaces.  We choose our battles wisely and respect others’ perspectives while honoring our own beliefs. We should not aggressively push our viewpoints but instead adhere to the Golden Rule.  This principle helps me and you decide when and where we may share our convictions about the end of the world, but there have been occasions where I have visited a Christian church and felt no need or inclination to voice my dissent, despite my profound disagreement with their endtime teachings.  I have to discern what is appropriate and would a conversation be conducive at all? and if I feel it would not I have no choice but to remain a silent observer.¹³  

Conclusion

Atavist eschatology examines and clearly outlines certain Biblical concepts that are found throughout the Tanakh and resurface in the New Testament, including the Gospels, Acts, and epistles. These concepts provide distinct definitions, boundaries, and parameters to the events described in the Book of Revelation. This perspective aims to rescue the book from the unnecessary additions and interpretations that are often associated with it. This viewpoint strongly rejects the notion that we can selectively use Daniel 9 to discuss the deadline for the Second Temple, while manipulating the Olivet Discourse and Revelation chapters 11 through 19 to argue for a New Testament anticipation of apocalyptic events surrounding a hypothetical Third Temple, or that the judgment events described in the Book of Revelation were intended to be fulfilled only at the very end of time.  Neither the Bible as a whole nor the Book of Revelation specifically support these commonly held beliefs.

Endnotes

1 Revelation is set in a natural order of events but disorganization is imposed upon the text if Revelation 20 is supposed to come first and overrule what are distinct sections of chapters the Prologue, 1-3, judgment assembly 4-5, the Six Seals, 6-7, the Seventh Seal and the Seven Trumpets, 8-9, 11-14, the Seven Bowls 15-19, the binding and losing of Satan and the Seven Thunders, chapters 10* and 20:1-15, and the Building of God, 21-22.  God moved the Seven Thunders from its place from penultimate to ultimate in the sequence of judgments against Messianic nationalism.

2 The Book of Revelation is not a book of quotes but of allusions and metaphors.  But suprisingly, these form a concrete and clearly informed picture of a definite and terrifying serious of events: A Pyrrhic victory that had all the likelihood of succeeding had not God’s Son stepped into time and intentionally frustrate all the nationalist's best laid plans.  The result of the fulfillment would be the extinction of the Second Jewish Commonwealth and the triumph of the Christians as they ascended to the stage of world history, but their success would not be recognizeable or apparent until critical mass was reached during the reign of Diocletion, Constantine, and Julian the Apostate.

3 Luke 23:27-31 and Revelation chapter 6’s set of Six Seal unleashed by Jesus show that they happen in the lifetime of his contemporaries, as he promised (Revelation 6:1-17).

4 Bible studies centered on understanding the enterplay between the Synoptics and John and the Book of Revelation will quickly realize what an invaluable resource the former are in allowing the Apocalypse to take on a meaning that is commisserate and consistent with the lifetime of Jesus’ contemporaries.  At the very same time the impression that that Revelation imposes random or arbitrary impressions that only lead to ambiguous answer completely vanishes: The message is clear—Jesus Christ is the Son of God and his appearance to first century Judæa was consequential regardless of any steps the Aristocracy and other Hebrew authorities took to counteract what had happened at the cross and our Lord's triumphant resurrection and ascension.

5 Cities of Asia Minor in the Book of Acts, Holman Bible Dictionary.

6 Tragically, the direct spiritual descendants of the Seven Churches of Asia Minor existed all the way from the first century to the 20th century but were killed in a mass genocide under the auspices of the Young Turks in the years 1914—1922.  What happened in the last century, however, was not a concern or focus of Christians living at the tail-end of the Second Jewish Commonwealth.

7 All Jews found it unthinkable and blasphemous that Christians believed Jerusalem would be destroyed and the Jews themselves would be responsible for it. They were deeply offended angered by the Christian interpretation of Daniel 9:25-27, as stated in Matthew 24, Acts 6:14, 2 Thessalonians 2, and Revelation 11 and 13. This anger led them to violently oppose and persecute Christians initially. However, their viewpoint changed after the event occurred, and it became evident to everyone that this interpretation of future events had been accurate.his interpretation of the future conduct was completely on point.

8 It should be noted that Jesus’s strict instructions in the Olivet Discourse was for Christians to get as far away as possible from Jerusalem during this period of crisis (Matthew 24:15-20; Mark 13:14-18, and Luke 21:20-24, but the false prophets of the Jewish world beguiled the people to believe Jerusalem was the precise place to be in order to witness great signs and wonders from God (2 Thessalonians 2:9-12 cf. Revelation 13:11-17).

9 Nothing remotely like Book of Revelation events happened in either the Roman Empire.  Emperor Domitian did nothing that corresponds in any way, shape, or form to events layed out in John's vision nor did any scenario outlined in Revelation end up proving true over the course of Roman history through the period of the Five Good Emperors or during the more than one thousand years of the Byzantine period that finally came to a close on 27 May 1453.

10 It was about the evil Romans but it wasn’t because nothing of the kind happened to the Romans means that someone wants to have it both ways: If it was about the Romans where is the proof in history that the events in the Book of Revelation happened to the Roman Empire and caused it to disappear?  Where did the Second Coming happen to cause Roman civilization to reel and rock under the weight of God's justice?  This information is nowhere to be found in any historical annals and this means the mere suggestion that it is an option is farsical at best.

11 The Biblical reality that all seven trumpets come directly out of the single seventh seal completely disproves the Amillennial contention that the Book of Revelation recapitulates and that there is no certain order to the judgments.

12 It would be Scripturally unfeasible and unacceptable to posit a beginning of the thousand years reign to any time before the Jewish civil war and destruction of Jerusalem based on the fact that the events that caused the Christians to be decapitated happened only as recently as Revelation 13 and 14 and not all the way back to Pentecost at the beginning of the Apostles' ministries.

13 If discussing these matters and issues could potentially lead to misunderstandings or arguments, it would be pointless to start the conversation. Context, opportunity, and building rapport with people are important factors. This website provides a way for Christians to explore these ideas privately and gain an understanding of the Atavist alternative in a non-threatening environment. My hope is that one day, Christians with similar beliefs can come together and reach a consensus that recognizes the value of the Book of Revelation as a message that essentially reinforces everything the New Testament teaches about the imminent end of the Mosaic era and the Aaronic Priesthood, from Matthew to Jude. Furthermore, I hope they will honor this ideological model as the original Christian standard, especially during a time when it seemed like the end of the Second Jewish Commonwealth would persist undeterred into the foreseeable future.

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