The fall of Jerusalem to Rome in AD 70 is not the fulfillment of the prophecies about the coming of the Son of Man. Preterists claim that all prophecy, including the Second Coming, was fulfilled then, but the church of God rejects that view. The Olivet Prophecy does speak of Jerusalem's fall, yet the AD 70 event, like the Babylonian destruction five centuries earlier, is only a type of a destruction still to come, and the Day of the Lord is the antitype. Several features show this. Luke 21:25-27 speaks of distress among nations, cosmic signs, and Christ coming in a cloud with power and great glory, bringing redemption, and none of that occurred in AD 70. Christ speaks of armies, plural, surrounding Jerusalem, whereas Titus brought one army, and the end-time attack will come from many nations. Christ compares His coming to the days of Noah, a worldwide cataclysm rather than the catastrophe of a single city. Luke 21:22 calls these the days of vengeance, in which all that the prophets wrote must be fulfilled, which points to the Day of the Lord, the final year of Jacob's trouble. After that year Christ is revealed, establishes Jerusalem as a city of worldwide acclaim, regathers Israel, and teaches the law from Zion. Those who were in Jerusalem in AD 70 were not God's chosen ones.

Jerusalem will first fall in a terrible tribulation worse than the one Jeremiah witnessed in Lamentations. God will gather all nations against the city, which will be taken, plundered, and half its people enslaved (Zechariah 14:1-2). Then Jesus Christ will return with His saints, stand on the Mount of Olives, and split it with an earthquake, opening an escape route and fighting against the nations. Living waters will flow from Jerusalem, healing the Dead Sea, the oceans, and the land. Christ will establish His throne, and the house of the Lord will be exalted above all governments, so that nations flow to Jerusalem to learn God's teaching (Isaiah 2). God will regather Israel and Judah a second time from the four corners of the earth along a highway of holiness, as in the Exodus, and rulers will carry them home. Jerusalem will be called the City of Truth, with the aged sitting in its streets and children playing safely. It will overflow with population, and Israel will spread out to resettle the emptied lands. Its prosperity will draw the nations' wealth (Haggai 2), making it the financial capital of the earth. People of every language will seek God there (Zechariah 8). The veil over minds will be removed, Israel will repent, and the saints, prepared now by fearing God, will serve as kings and priests teaching the people. The whole earth will then learn to fear and obey God.

Isaiah's Apocalypse, comprising Isaiah 24 through 27, presents Jerusalem and Zion as the pivotal geographic center from which Christ's worldwide reign proceeds. While Isaiah 24 describes the Day of the Lord and the destruction of a worldwide civilization called the "world-city," the chapter concludes with Christ gloriously reigning on Mount Zion and in Jerusalem, His brilliance surpassing the moon and sun, seated before the elders who judge the twelve tribes of Israel. This establishes the crucial juxtaposition of Zion and Jerusalem: Christ does not rule from any symbolic or alternate location but specifically from Jerusalem, and from that city He governs the entire earth. Isaiah's Apocalypse fittingly closes in Isaiah 27:13 with the Lord reigning in the holy mount at Jerusalem, paralleling John's designation of Jerusalem as the Holy City in Revelation 21:10. Isaiah 25 develops this theme further through triple references to "on this mountain" or "in this mountain," identifying Mount Zion as the operational center for Christ's millennial work among the Gentiles. The prophet describes a feast the Lord of hosts will prepare for all peoples on this mountain, along with the destruction of the covering cast over all nations and the eventual swallowing up of death forever. This passage merges two major themes of Isaiah's Apocalypse: the worldwide scope of Christ's reconciling work and the centrality of Zion as its source. The world becomes the stage, while Zion serves as the director's chair, with Christ's rule emanating outward from Jerusalem even as New Covenant Israel increasingly serves as a light to the Gentiles, fulfilling Israel's original calling. Isaiah 25:10 offers a third mention of "this mountain," set near the beginning of the Millennium rather than at the ultimate end of time, when Christ settles unfinished business concerning Moab while established in Jerusalem, "in their midst." This phrase confirms that Christ has physically returned and reigns as King from that location. The prophet moves fluidly across centuries, from the immediate judgment on the terrible ones to the far future abolition of death itself, always anchoring his prophecy to Christ's continuous work proceeding from Zion. Isaiah 26 contains what may be understood as the very song the remnant sings in Jerusalem, referencing "a strong city" and framing salvation and divine protection in urban, Jerusalem-centered terms. Isaiah 62:11 reinforces this by proclaiming Zion's coming salvation, indicating that Christ's reconciling work only begins when He returns rather than concluding then. Isaiah 2:3 further emphasizes that the law goes forth from Zion and the word of the Lord from Jerusalem, establishing the city as the source of divine instruction and judgment among the nations. Micah 4:7 confirms this same pattern, declaring that the Lord will reign over His regathered people in Mount Zion forever, linking Jerusalem's prophetic significance to the everlasting kingship celebrated in the Song of Moses and echoed throughout Scripture wherever God's people rejoice over deliverance accomplished through their King reigning from His holy city.

Prophecies of Jerusalem show it as the center of Christ's Millennial rule, where the Feast of Tabernacles will continue to be kept. Isaiah 65:17-25 pictures God creating Jerusalem as a rejoicing and her people a joy, with no more weeping, premature death, or futile labor, and with peace even among animals. Isaiah 2:2-4 and Micah 4:1-2 foretell that in the latter days the mountain of the Lord's house will be exalted above the hills, nations will go up to be taught His ways, and the law and word of the Lord will go out from Zion and Jerusalem, ending war. Zechariah 14:16-19 specifies that survivors of the nations must go up to Jerusalem yearly to keep the Feast of Tabernacles, and those who refuse, such as Egypt, will receive no rain or will suffer plague. Zechariah 14:10 adds that after Christ returns and defeats the armies against Him, the surrounding land will be flattened into a plain while Jerusalem is raised up in its place. Jerusalem will thus be the highest point in the land, with nothing exalted above the King reigning from it, and visible to all who travel there. The pilgrimage provides concentrated teaching from God and shows His instruction to be superior to all others. These prophecies encourage believers to look up and forward, rejoicing now at the Feast in view of this coming restoration.

In the biblical history of Israel, the sound of the trumpet often signified an immediate warning of imminent war, death, and destruction, heralding severe punishment for the people's disobedience. Jeremiah 4:19-22 expresses deep anguish over the alarm of war, with destruction upon destruction cried out as the land is plundered, reflecting God's judgment on a foolish people who do not know Him and are wise only in doing evil. Jeremiah 6:1-8 calls for the children of Benjamin to flee Jerusalem as disaster looms from the north, with God commanding war against the city for its oppression and wickedness, warning that without instruction, Jerusalem will be made desolate. Further, Jeremiah 6:9-10 portrays God's intent to thoroughly glean the remnant of Israel, lamenting their uncircumcised ears and rejection of His word, which has become a reproach to them. Jeremiah 6:11-17 reveals God's fury poured out on all, from children to the aged, due to widespread covetousness and false dealings, with the people refusing to walk in the old paths or listen to the trumpet's warning, thus facing inevitable punishment. Zephaniah 1:14-18 describes the great day of the Lord as a time of wrath, distress, and devastation, with the trumpet sounding alarm against fortified cities, bringing distress upon men for their sins against the Lord, as neither silver nor gold can deliver them from His jealousy and wrath. Zephaniah 2:1-3 urges the undesirable nation to gather and seek the Lord in humility before His fierce anger comes, hoping to be hidden in the day of His anger. Ezekiel 33:1-5 emphasizes the role of the watchman who blows the trumpet to warn of the sword; those who hear but do not heed the warning bear their own blood, while those who take warning save their lives, underscoring the personal responsibility of Israel to respond to God's call to repentance amidst impending punishment.