The noun "Revelation" is the translation of the Greek word Ἀποκάλυψις (transliteration: apocalypsis) meaning a revelation, disclosure, or unveiling. It is a revelation of truth about Christ Himself, a disclosure of future events, that is, His Second Coming.

Four times in Revelation the author identifies himself as John (1:1, 4, 9; 22:8). He was a prophet (22:9), and a leader who was known in the churches of Asia Minor to whom he writes the book of Revelation (1:4). The early church unanimously (until the third century) affirmed that he was John the son of Zebedee, one of the twelve apostles and author of the fourth gospel and the epistles of John. Dionysius of Alexandria in the third century challenged the traditional view that John the Apostle was the author. Some scholars have advanced the theory that the John of the Book of Revelation is another person known as John the Elder on the ground that:

1. The book of Revelation had numerous cases of bad grammar.

2. The general construction of the book of Revelation was different from the other authentic writings of John the Apostle (e.g., John's Gospel, letters).

3. At that time the Alexandrian School of Theology, including Dionysius, opposed the doctrine of the Millennial kingdom which is plainly taught in chapter 20 with its reference to the thousand years.

However, the substantiating evidence for any other author than John the Apostle is almost entirely lacking. The argument for rejecting the apostolic authorship is invalid due to the following reasons:

1. Such unusual grammatical phenomena had also been occurred in the Apostle John's other canonical writings such as 1 John.

2. The style of the book of Revelation is different from the style of the Gospel of John stems only from the difference in the nature of this book as apocalyptic literature. Actually, there are a lot of similarity of writing style and vocabularies can be found between the book of Revelation and John's other writings.

3. Because this book is the Inspiration of God, the human author is responsible for recording the messages obtained, which are often beyond his original level of knowledge.

4. The theological bias against the teaching of the book of Revelation seems to be the actual motive in rejecting the apostolic authorship.

The evidence for John the Apostle hangs largely on the question whether the Apostle John actually was exiled on the Isle of Patmos, as the author of this book claims (1:9). There is good historical evidence in support of this claim. Clement of Alexandria refers to the Apostle John as returning from the Isle of Patmos. Eusebius not only affirms John's return from the Isle but dates it immediately following the death of Domitian, which occurred in AD 96. Irenaeus, a church father of the second century, adds his confirming word when he states that:

Please see below maps and photos regarding the location of the island of Patmos:

1.3. Date

There is strong tradition suggesting that in AD 69-70 John went to Ephesus, where he ministered in the church for a number of years. According to the church historian Eusebius, he was exiled to the island of Patmos in the 15th year Domitian's reign, he returned from his exile immediately following Domitian's death in AD 96. Since Domitian reigned in Rome from AD 81-96, most conservative scholars believe the book was written between AD 95-96.

RELATIONSHIP BETWEEN BIBLICAL EVENTS AND ROMAN EMPERORS OF THE FIRST CENTURY

1.4. Occasion

The occasion for the writing of Revelation is because John was specifically commanded to do so by the Lord Jesus (1:10-11, 19). This message was then sent to the seven churches, its message must have brought great comfort to the believers who were experiencing intense persecution at the hands of a powerful government.

1.5. Purpose

The purpose for the writing of Revelation are as follows:

1. To encourage the believers in John's day who were facing terrible suffering at the hands of Rome. The truth of this is clearly seen in chapters 2 and 3, where John encourages the churches to remain faithful.

2. To complete the prophetic truths seen primarily in the Old Testament but also in the New Testament. This book gives a unity and a harmony to God's plans and purposes. There certainly is a sense in which Revelation is the "grand central station" of prophetic truth, for in it all prophetic tracks end.

3. To reveal the Lord Jesus Christ, which is what the first verse of the book says. Within the pages of Revelation, the Lord Jesus Christ is seen in His authority, power, and glory. He is revealed as the One who comes to judge the world and to establish God's righteous kingdom on the earth.

1.6. Characteristics

A number of characteristics that can be considered "outstanding" are found within the book of Revelation, for examples:

1. The many Old Testament quotes and allusions. Of the 404 verses in Revelation, 278 of them contain references to the Old Testament. These quotes come from all three sections of the Hebrew Bible; that is the Law, the Prophets, and the Writings.

2. The number seven is prevalent. "Seven" is used 54 times, more than any other number. For examples: seven churches, seven lampstands, seven stars, seven spirits of God, seven seals on a scroll, seven trumpets, seven bowels and seven thunders. The number seven is often thought of in the Bible as the number of perfection or completion. Perhaps this is why "seven" appears so often in the book that completes the prophetic detail.

3. Revelation has an expanding development of judgments. The sequence of and the relationships between the seal, trumpet and bowl judgments will be explored in the appropriate sections. But at this point it should simply be noted that the seventh seal judgment does seem to specifically lead into the series of the seven trumpet judgments.

4. Revelation can properly be called "the capstone of the Bible." In many ways, this book is the final piece in the complete revelation that God has given man. So many of the themes that were started in earlier books of the Bible find their completion here. It is truly a fitting climax to all of scriptural revelation.

1.7. Similarities between Daniel and Revelation

Revelation is a unique writing in the New Testament, comparable to Daniel in the Old Testament. It is the type of writing called apocalyptic, a word meaning "to uncover," "to reveal," or "to disclose" that which has formerly been covered or hidden, that is, not understood. The main characteristics of the book of Daniel and Revelation were the following:

1. They were usually written during a period of persecution in order to afford encouragement and assurance to the people (Revelation 1:9; 2:9-10, 13; 3:10; 6:9-11). John the Apostle wrote this book during the persecution of the Church by the Roman Emperor Domitian (AD 81-96). The Jewish nation had suffered under the onslaught of Nebuchadnezzar, king of Babylon (605-562 BC), which gave rise to the book of Daniel (Daniel 1:1, 2; 3:19-23).

2. They assured the people of God's triumph over their (and His) enemies, and the establishment of righteousness in the earth. Those mentioned in Revelation who had been martyred for their faith (6:9) were assured of vindication (6:10, 11), and a "new heaven and new earth" would testify to God's victory (21:1-8).

3. Their message was couched in signs and symbols and came to the writer by means of dreams and/or visions (Daniel 7:1; 9:20-23; Revelation 1:10; 4:1, 2; 17:1-3; 21:9, 10). The Lord Jesus Christ gave His message to John by means of "signs." These figures of a physical nature often communicated spiritual truth. There were stars and lampstands (1:20), a door open in heaven (4:1), a Lion and a Lamb (5:5, 6), a great red dragon and two wild beasts (12:3; 13:1, 11), a bride and a holy city (21:8-10), which John vividly described God's message of hope and assurance.

2. METHODS OF INTERPRETATION

There are several methods of interpretation, varying both in viewpoint and in approach to the book, which may be applied:

2.1. The Allegorical or Idealist or Spiritual or Non-literal Method

One holding the allegorical position views Revelation as just being symbolic of the classic confrontation between good and evil. What this book portrays is the fact that good will ultimately triumph. However, if that were the point, it certainly seems that it could have been accomplished without such extensive detail.

2.2. The Historicist Method

This method regards Revelation as a "continuous picture book" of the history of the Church in the world. Those who hold it believe that Revelation is a picture of the church's history from Pentecost to the Rapture. While this view does emphasize the prophetic element in the book, it struggles to find parallels between the "prophecies" and the facts of church history.

2.3. The Preterist Method

Relating the events of the book to the first century AD, this method regards them as having been fulfilled in the Apostolic Age ending about AD100 or shortly thereafter. This view attempts to retain the relevance of the book for its initial readership. But those holding to this view have a difficult time relating all the book's details to the first century. This view does not regard the book as truly prophetic, seeming to disregard the writer's definite statements in 1:3, 19; 22:18, 19. Its denial of "prophecy" is a serious weakness.

2.4. The Futurist Method

2.4.1. Characteristics

This view is adopted by conservative and orthodox expositors who are usually Premillennial. This view has been widely accepted by the early churches. The emphasis of this approach is upon the future, particularly the end of this present age for the fulfillment of most of the events of the book. Usually, chapters 1-3 are considered as a literary introduction, with chapters 4-22 announcing those events which "must take place after these things" (4:1). The many crucial happenings described throughout the book, and especially the dramatic second advent and the final state, a new heaven and a new earth (see 19:11-22:5), certainly seem to necessitate a yet future fulfillment.

In this view one may sense a relation to certain other key eschatological passages in the New Testament, such as Matthew 24-25; 2 Thessalonians 1-2, connected with the return of Christ and also the restoration of Israel in the future Millennial kingdom as foretold in the Old Testament prophecies such as Daniel; Isaiah; Ezekiel; Joel and Zechariah. The magnitude of many of the events described seems to await a future fulfillment. And yet, one must beware of rendering the book irrelevant either to its original readers or any others throughout Church history, for its message was intended to bring comfort and assurance in the midst of trouble and persecution (for examples, Revelation 2:9, 10; 3:9, 10).

2.4.2. Objections to this method

Objections to the futuristic view are as follows:

1. It would rob the early church of practical comfort.

2. The book must be understood by the first generation of Christians completely.

The second and third chapters of the book, however, are primarily a message to the seven historic churches of Asia. Inasmuch as these exhortations are set in the prophetic context of the chapters which follow, the book of Revelation is therefore seen to be designed for the church at large. The scope and plan of the book as contained in the opening phrase "to show unto his servants things which must shortly come to pass" (1:1) indicate that the primary intent of the book was to prepare the way for the second coming of Christ. The book, therefore, has a special relevance for the generation which will be living on earth at that time. Because that event is undated, it constitutes a challenge to each succeeding generation of believers.

Much of the prophecy of the Bible deals with the distant future, including the Old Testament promises of the coming Messiah, the prophecies of Daniel concerning the future world empires as well as countless other prophecies. If the events of chapters 4 through 19 are future, even from our viewpoint today, they teach the blessed truth of the ultimate supremacy of God and the triumph of righteousness. The immediate application of distant events is familiar in Scripture, as for instance 2 Peter 3:10-12, which speaks of the ultimate dissolution of the earth; nevertheless the succeeding passage makes an immediate application: "Where, beloved, seeing that ye look for such things, be diligent..." (2 Peter 3:14).

One of the common assumptions of those who reject the futurist position is that the Apocalypse is the creation of John's thinking and was understandable by him in his generation. However, prophecy, as given in the Scripture, was not necessarily understandable by the writer or his generation, as illustrated in the case of Daniel (Daniel 12:4, 9). It is questionable whether the great prophets of the Old Testament always understood what they were writing (1 Peter 1:10-12). It is of the nature of prophecy that often it cannot be understood until the time of the generation which achieves fulfillment.

2.4.3. Advantages of this method

In contrast to the other approaches to the book of Revelation, the futuristic position has the following advantages:

1. Allows a more literal interpretation of the specific prophecies of the book. Though recognizing the frequent symbolism in various prophecies, the events foreshadowed by these symbols and their interpretation are regarded as being fulfilled in a normal way.

2. Offering a relatively clear understanding of the principal events of future fulfillment and tends to treat Revelation as a more normative piece of literature than the other interpretative principles.

3. It provides a consistent approach of interpreting the whole Bible. If we can accept the first coming of the Lord Jesus Christ and the destruction of the earth by the Flood (Genesis 7:1-19), then we should also believe the second coming of the Lord Jesus Christ (22:20) and the renewal of the earth by Fire (20:9-15).

4. It provides a relevant linkage to the other Bible prophecies contained in the New and Old Testaments. For examples, Messianic kingdom described in various Old Testament prophecies, seven years tribulation period described in Daniel 9:24-27, the signs of end times recorded in Matthew 24:3-44.

In our study we should accept the positive contribution of each method and avoid the weakness.

3. HISTORY OF INTERPRETATION

3.1. The Post-Apostolic Period

For at least the first one hundred years after John wrote the Book of Revelation, the church leaders were clearly Premillennial in their perspective. They expected the Lord to return soon, accompanied by a resurrection of believers, a rebuilding of Jerusalem, a thousand-year earthly reign, and then a general resurrection and judgment.

PREMILLENNIALISM

3.1.1. Justin Martyr (AD 100–165)

Justin Martyr was a Christian apologist of the second century AD. Since Jerusalem and the Temple had been destroyed in AD 70, Justin believed that Jerusalem would be rebuilt, adorned, and enlarged, Christ would dwell a thousand years in Jerusalem, at the commencement of the 1,000 year Millennium, there will be a resurrection of the righteous dead as the prophets Ezekiel and Isaiah and others declare, thereafter the resurrection and eternal judgment of all unrighteous dead would take place.

3.1.2. Irenaeus (AD 120–202)

In his work Against Heresies, he clearly articulated an earthly Millennial kingdom of 1000 years that would come about after the rule of the Antichrist. This kingdom would be set up in a renewed Jerusalem. He equates the beast of Revelation 13 with the "little horn" of Daniel 7, both referring to the Antichrist that will rule in the end times. Furthermore, he understood the "time, times and half a time" (Revelation 12:14) as a 3 ½ year period, during which time, when he comes, he shall reign over the earth. He held that the present kingdom (i.e., Rome) would eventually be divided into ten kings, according to the prophecies of Daniel 2 and 7.

The rule of the Antichrist would be terminated by the Lord’s return. The Lord will send the Antichrist and those who follow him into the Lake of Fire; bringing in for the righteous the times of the Millennial kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance. The Millennial kingdom should be in the same earthly sphere in which the people of God had experienced their earthly life.

The expression "resurrection of the just" refers to this earthly kingdom period when God’s people will be resurrected to enjoy the time of blessing. Those who survived the Tribulation would go into the Millennial kingdom in their natural physical bodies and they shall multiply upon the earth. This seems to suggest that he did not hold to a Post-tribulational view of the rapture.

Finally, Irenaeus held that the Millennial kingdom was something of a training period in preparation for the "New Heavens and New Earth." And then, the new Jerusalem above shall descend, the Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for Salvation. Then, when all things are made new, we shall truly dwell in the city of God. He claims that this was the teaching that had been passed down from John himself.

3.1.3. Hippolytus (AD 236)

Hippolytus served as a presbyter and teacher in the church at Rome. He wrote a commentary on Daniel and was also a Premillennialist. He identified the beast of Revelation 13 as arising from the fourth beast of Daniel 7 (i.e., the Roman Empire). The Antichrist would rule for 3 ½ years, but the number 666 would not be understood until the future. He seems to have understood the Great Harlot and Babylon as Rome.

3.1.4. Victorinus (AD 303)

Victorinus was a bishop of Pettau, near Vienne. He is noteworthy, in that his commentary on Revelation is one of the earliest extant commentaries to survive. Being influenced by Papias, Irenaeus, and Hippolytus, he understood Revelation in a literal Premillennial sense. He held that the Antichrist would persecute the church, and hence the woman fleeing into the wilderness symbolizes believers fleeing from the hosts of Antichrist. The second beast in Revelation 13 would set up an image of the Antichrist in the temple at Jerusalem.

3.2. The Influence of the School of Alexandria

Despite some continuing witness to the literal Millennial kingdom view beyond the second century AD, the rise of the school of Alexandria towards the end of the second century was beginning to influence the interpretation of Scripture. The key factor was a shift from a basically literal hermeneutic to an allegorizing method. The most influential person connected with the school of Alexandria was Origen (who had been influenced by Clement of Alexandria).

3.2.1. Origen (AD 185–254)

Prior to Clement of Alexandria (AD 150-215), the post-apostolic fathers (in general) expected the soon return of the Lord to establish an earthly messianic kingdom. The delay of the Second Coming of Christ combined with the influence of Greek thought and the earlier writings of Philo led to non-literal views of the prophecies. Origen opposed to the literal Millennial views of the second century fathers. According to Origen, the mysteries of Revelation can only be understood by looking to the spiritual sense. The Lord Jesus will come, not visibly, but in spirit, and establish His perfected kingdom on earth. The time of his advent will coincide with the coming culmination of evil in the person of Antichrist, a child of Satan. The imagery of the visions is to be taken allegorically; for example, the seven heads of the dragon are seven deadly sins, the ten horns are serpent-like powers of sin which assail the inner life.

3.2.2. Methodius (AD 311)

Methodius followed the spiritualizing procedure of Origen. In general, the visions were to be taken allegorically. For example, the woman with child is the Church bearing children into spiritual life, and she is removed from the assaults of the Devil. The beast is a symbol of fleshly lust.

3.2.3. Tyconius (AD 370–390)

Tyconius regarded themselves as the true church which was being persecuted by the Satanic powers foretold in Revelation. His method is thoroughly spiritualizing. For him, the Millennial reign is realized in the Church, between the first coming of Christ and the second. Jerusalem symbolizes the Church, whereas Babylon symbolizes the Antichristian world. He also adopted the recapitulation theory.

3.2.4. Augustine (AD 354–430)

Augustine adopted Tyconius’s spiritualizing method as well as his preference for the recapitulation theory, the latter includes the idea that Revelation 20 is a recapitulation of the period leading up to the Second Coming of Christ, not a chronologically successive period. Like Tyconius, Augustine held the view that the Millennial reign was represented by the period between the two comings of Christ. Augustine did not invent these views, but the fact that he was the more influential writer, he did more to propagate these views. Augustine did not write a commentary on Revelation, but his interpretations on parts of it are reflected in his writings (especially The City of God).

3.3. From AD 500 to 1000

Most of this period is characterized by the influence of Tyconius and Augustine in favor of the spiritualizing method. With the approach of the year 1000, chiliastic expectations did resurface. Tyconius’s views were perpetrated in the east through the commentary of Andreas, and in the west through that of Primasius.

3.3.1. Andreas (6th century AD)

Andreas (bishop of Caesarea in Cappadocia) stated that the kingdom of 1000 years, as with Tyconius and Augustine, begins with Christ’s earthly life and will continue till the knowledge of Him is everywhere extended, the number of years being symbolical of completeness and multitude. The first resurrection is the believer’s rising from spiritual death; Babylon represents, not Rome, but the sum of the world-powers; the temple is the Christian Church, an Antichrist would arise. He held that the first five seals were already past, though the remainder of judgments pertained to the future. He held that the seven kings (17:10) were seven embodiments of the world power, the sixth being Rome and the seventh Constantinople.

3.3.2. Primasius (6th century AD)

Primasius was bishop at Hadrumetum in North Africa and wrote a commentary on Revelation prior to AD 543-44. He was strongly influenced and reliant upon the views of Tyconius and Augustine. There are, however, a few points when he departs from the spiritualizing method to adopt a realistic interpretation (e.g., the Antichrist will be a person who comes out of the tribe of Dan).

3.3.3. Berengaudus (9th century AD)

His main contribution was to see the judgment series as extending over broad sweeps of time. He interprets the first six seals as covering the time from Adam to the rejection of the Jews in the fall of Jerusalem; the first six trumpets are the preachers sent by God from the beginning of biblical history down to the latest defenders of the Church, the seventh trumpet represents the preachers who will come in the time of Antichrist; the horns of the beast are the barbarian tribes who destroyed the Roman empire. Perhaps his approach paved the way for the later methodology that saw in Revelation a broad sweep of church history and the world.

3.4. From AD 1000 to the Reformation

The approach of the year AD 1000 brought with it a heightened sense of expectation. Though Augustine had taken the "1000 years" as symbolic of an indefinite period, there were many who held that though the Millennium represented the period between the two comings of Christ, it was a thousand year interval.

3.4.1. Joachim of Fiore (AD 1135–1202)

Joachim was a Cistercian monk in Italy. For Joachim, the Millennium was conceived of as future, but not of a literal thousand years. The Beast represents the Devil, but at other times the Beast is Mohammedism. The deadly wound is that which Islam suffered in the Crusades, but nevertheless survived and recovered from. The false prophet represented the heretics which plagued the church. He attacked the general worldliness that had crept into the church. The Book of Revelation was used to foster the idea of reformation within the church. In the ensuing years, the cries of reformation within the church led to an attack upon the Pope himself. So, the Beast was understood to refer to the Pope (the Antichrist), and the Roman Catholic Church was the woman sitting on the Beast (Revelation 17). Keep in mind that this notion predated the Reformation itself.

3.4.2. Nicholas of Lyra (AD 1265–1349)

Nicholas of Lyra, a Franciscan scholar who studied theology at Paris (AD 1308). He was concerned to expound the literal sense of Scripture as against the current allegorical interpretation. In his view, the Book of Revelation was meant to portray all of church history from the apostolic era until the final consummation (progressively fulfilled throughout church history). He claimed to find references to such events as the rise and spread of Islam, Charlemagne, and the Crusades, from this book. However, he felt that the Millennium was already present, and anticipated that Satan would be released and return again before the complete end of history. Nicholas's idea that Revelation portrayed the whole general sweep of church history (the historicist approach) was to have a significant influence on later commentators, particularly those of the Reformation (including Martin Luther).

3.5. From the Reformation Through the 18^th Century AD

The historicist approach was the dominant one of those outside the Catholic Church. The rise of the literary-critical school of thought, however, in the 18th century (with its attack upon the inerrancy of Scripture) provided alternative views to Revelation.

3.5.1. The Historicist Approach of the Reformation

For Martin Luther and other Reformers, the historicist approach was widely adopted. In their attack upon the Catholic Church, the Beast was readily seen as the Pope and the woman sitting on the Beast as the Roman Catholic Church (Revelation 17). In contrast, the Catholic Church viewed Luther and the other Reformers as the Antichrist, and the various Protestant sects as the False Prophet. Each generation seemed to find particular reference to events and persons of its own age (from Constantine to Napoleon) from this book.

The historicist approach (made famous by Martin Luther) was embraced by such notables as John Wycliffe, John Knox, William Tyndale, Ulrich Zwingli, Philip Melanchthon, Sir Isaac Newton, John Wesley, Jonathan Edwards, George Whitefield, Charles Finney, Charles Spurgeon, Matthew Henry and Adam Clarke.

The historicist approach is almost totally abandoned today by contemporary commentators. Some would take the recapitulation theory of the judgment cycles (that the trumpets and bowls essentially repeated the judgments of the seals), while others would view the cycles as one long unfolding of church history.

3.5.2. Roman Catholic Approaches

In an attempt to counter the historicist approaches which focused upon attacking the Catholicism and the Pope, certain Catholic commentators provided alternatives.

3.5.2.1. Franciscus Ribeira (AD 1537–1591)

A Spanish Jesuit and professor at Salmanca by the name of Ribeira published a commentary in the late 16th century. Ribeira related the first five seals to a past age (from the Apostles to the persecution under Trajan), the rest of the book (beginning with the 6th seal) awaited the Last Days. Thus, he eliminated the speculative tendency of trying to relate various events of church history to details in Revelation. He shifted the interpretation of the beast as the Pope to an individual yet to come in the future.

3.5.2.2. Luiz de Alcazar (AD 1554–1613)

Another Spanish Jesuit named Alcazar (whose commentary was published in AD 1614) took a very different approach than Ribeira, in which he interpreted most of the book from a preterist view. Only the final chapters (Revelation 20-22), looked to the future. In one way, Alcazar's scheme is a type of historicist approach, with the book surveying the progress of the gospel throughout the whole church history. However, since most of this is correlated with church history prior to AD 476, it is basically preterist. His approach eliminates any future Tribulation or a future Antichrist. Although differing significantly from Ribeira's approach, both schemes were aimed at the same goal: countering the attack upon Catholicism by Protestants who followed the mainline historicist approach. Alcazar's model served to pave the way for later interpreters who followed a preterist approach of interpreting the book in light of the first century when Empirial Rome persecuted Christianity.

3.6. Developments of the 19^th and 20^th Centuries AD

Although there has been a shift away from the historicist approach of the Reformation period, the past two centuries have witnessed the rise of the preterist approach, the spiritual or idealist approach, and the futurist approach. The latter approach, understanding the bulk of Revelation 4-20 as events waiting to be fulfilled in the future is the dominant approach today.

3.6.1. The Rise of the Preterist Method

The preterist approach has had its following in recent times from three different camps:

1. critical scholars;

2. conservatives; and

3. reconstructionists.

Preterists usually argue for their position on the advantage that it would be most relevant to the original audience. Furthermore, the instructions to John to "not seal up the book" in 22:10 seem to be deliberately contrasted with the instructions to Daniel to "seal up the book" (Daniel 12:9). Advocates argue that this indicates an expectation of a fulfillment in the near future.

3.6.1.1. Critical Scholars

In 1791, Johann Eichhorn (AD 1752–1827) advanced a theory that the book of Revelation represented a great historic poem picturing in dramatic form the victory of Christianity over Judaism and heathenism, symbolized respectively in Jerusalem and Rome. His dramatic approach influenced others to approach the book primarily in terms of what it meant for the original writer and his readers.

Other critical studies have stressed the examination of Revelation in light of other apocalyptic literature from before and during the first century. They viewed that John wrote with an expectation that there would be a vindication of Christianity in the relatively near future, but that this failed to materialize (and hence, that John was mistaken). Critical scholars following the preterist approach include R. H. Charles (in the ICC series) and J. M. Ford (Anchor Bible Commentary).

3.6.1.2. Conservative Scholars

They approached the book from a basically preterist position. Henry Barclay Swete held that the book was written in the latter part of Domitian's reign and was written primarily for John's own time. Thus, the significance of the book is primarily for the early church, as that is where most of the fulfillment lies. Gregg pointed out that this view has the advantage of immediate relevance to the original readers, a feature we would strongly expect to find in an epistle. More recently, Amillennialist teacher Sproul has taken a preterist approach, viewing the events of Matthew 24 as fulfilled in AD 70.

3.6.1.3. Reconstructionists

A modern form of Postmillennialism has arisen as advocated by those known as reconstructionists. This modern movement has called for an imposition of Old Testament Law upon modern society at large. Postmillennialism is an essential part of their theology, as they believe that society can and will become Christian as God's laws (including those of the Mosaic covenant) are applied to all of society. Hence, there is no room in their theology for an ungodly political system led by Antichrist which will be overthrown by the personal return of Christ. They alleviate the difficulties that Revelation would present to their system by relegating the fulfillment details to the destruction of Jerusalem in AD 70. In contrast to earlier preterists, reconstructionists argue for an early date of writing in order to connect the details of the book with the events leading up to AD 70.

POSTMILLENNIALISM

3.6.2. The Allegorical or Idealist or Spiritual or Non-literal Method

This approach avoids the difficulties of historical correlation by looking for spiritual principles in the story. Such interpreters avoid identification of specific individuals or events in history. Thus, the meaning of John's visions is to be spiritually understood. The great themes of the triumph of good over evil, of Christ over Satan, of the vindication of the martyrs and the sovereignty of God are played out throughout Revelation without necessary reference to single historical events. The beast from the sea may be interpreted as the satanically-inspired political persecution to the church in any age, and the beast from the land as the persecution of pagan or corrupt religion to Christianity. This method was seen as early as William Milligan whose commentary, The Book of Revelation, was published in London in 1889. Sometimes, this would even be blended with the preterist approach. More recently, some form of blended approach involving the spiritual has been followed in commentaries by Leon Morris and Michael Wilcock.

3.6.3. The Futurist Method

Most contemporary evangelical scholars hold to some form of the futurist approach, in which Revelation 4-22 are to be fulfilled at some future point. This has been popularized by dispensational writers, though they are not the only ones to take the futurist approach.

Although examples of the futurist method can be found prior to the 19th century, it was primarily the writings of John Nelson Darby and the Plymouth Brethren movement beginning around 1830 that began to popularize this method. By the latter part of the century, the Bible Conference movement (beginning about 1876) did even more to establish the futurist approach. Two significant works in the year 1909 gave further influence on this approach. The first was J. A. Seiss's Lectures on the Apocalypse, and the second was the publication of the Scofield Reference Bible. This approach continued to spread to the masses through the establishment of such schools as Moody Bible Institute and Dallas Theological Seminary. The publication of Hal Lindsey's The Late Great Planet Earth in 1970 (over 20 million copies sold), brought the futurist approach to the forefront of American evangelicalism. Since the futurist approach is held by scholars of varying Millennial positions, it is not surprising that there would be variation in matters of detail. Furthermore, there are those who would not be considered strictly futurist. Robert Mounce and Alan Johnson, for instance, combine the futurist approach with the preterist.

There are at least three different variations of the futurist approach:

1. Amillennial

2. Premillennial - Non-dispensational

3. Premillennial - Dispensational

3.6.3.1. Amillennial

Some Amillennialists have taken a generally futurist approach (e.g., I. T. Beckwith, 1919). They would hold to a literal Tribulation period on earth in which the Antichrist would be present. Following the Second Coming, however, there would not be an earthly Millennium. Thus, when they come to Revelation 20, they would view this is a depiction of the entire church age between the 1st and 2nd comings of Christ (spiritualizes the number 1000).

AMILLENNIALISM

3.6.3.2. Premillennial - Non-dispensational

Non-dispensational Premillennialists argue for a post-tribulational rapture, and thus view the church as passing through the trial of the Tribulation. The church will be raptured only after the end of the Tribulation. Following the Second Coming of Christ, there will be a Millennial period. Some, like George Ladd, would hold to a literal 1000-year Millennium (just as the dispensationalists). Others might hold to a Millennium, but not necessarily for a thousand year duration (see Alan Johnson in The Expositor's Bible Commentary).

POSTTRIBULATIONALISM

3.6.3.3. Premillennial - Dispensational

Dispensationalists hold that the church will be raptured prior to the Tribulation (i.e., a pre-tribulational rapture) and will not experience these judgments because the rapture will be happened prior to Revelation 4. Dispensationalists would also see the references in the book to Israel literally. Hence, the woman in Revelation 12 is Israel, and Jews will be persecuted by the Antichrist during the Tribulation. Since dispensationalists are also Premillennialists, they would take the 1000 year reign in Revelation literally and equate this with the earthly Millennium. Dispensationalists who take this general method have included J. N. Darby, C. I. Scofield (The Scofield Reference Bible), Clarence Larkin, Charles Ryrie, J. Dwight Pentecost, John Walvoord, Hal Lindsey, and Robert Thomas. More recently, C. Marvin Pate proposed a "progressive dispensational" approach by applying an "already-not yet" hermeneutic to interpret Revelation. According to Pate, there is an initial and partial fulfillment with ancient Jerusalem's destruction in AD 70, but also a future and more complete fulfillment yet to come in the Tribulation before the Second Coming of Christ. He sees the Beast as the Imperial Cult of Rome (as a partial fulfillment in the past), but also as a future Antichrist.

PRETRIBULATIONALISM

(For detailed information about the History of Interpretation, please read Dr. J. Paul Tanner, The Book of Revelation, Appendix D, 25 April 2002.)

4. DISPENSATIONALISM

Before proceeding to Chapter 1 of the book of Revelation, I would like to introduce one important hermeneutics system relating to the interpretation of Bible Prophecy. It is called Dispensationalism. Dispensationalists recognize differing stewardships or dispensations whereby man was put under a trust by the Lord, they teach that response to God’s revelation in each dispensation is by faith. Dispensationalists arrive at their system of interpretation through two primary principles:

1. maintaining a consistently literal method of interpretation; and

2. maintaining a distinction between Israel and the church.

4.1. Definition of Dispensationalism

4.2. Features of Dispensationalism

4.3. Ages of Dispensations

AGES OF DISPENSATIONS

4.4. Dispensationalism Emphasizes the Distinction between the Church and Israel

4.5. Dispensationalism Emphasizes Literal Interpretation of Prophecies

5. PRINCIPLES OF INTERPRETING BIBLICAL PROPHECY

5.1. Apocalyptic Literature

The purpose of apocalyptic literature are as follows:

1. To describe the future in terms adaptable to it. Giving the prophet a means of speaking about things to come that would be incomprehensible if he were used futuristic words to name things not yet in existence during the times when he wrote.

2. For the sake of the dramatic. Apocalyptic prophecy engages itself with cosmic events that are of great significance, and symbolism gives a greater dimension to them.

The book of Revelation is the only one book in the New Testament fits the category of apocalyptic literature. It is used to describe a genre of literature because of its predictive nature; the major characteristic of apocalyptic literature is that it is highly symbolic. However, what complicates this genre is that not all the language is symbolic. For example:

"And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. He seized the dragon, that ancient serpent, who is the Devil, or Satan, and bound him for a thousand years." (Revelation 20:1-2)

Which words are symbolic and which are literal? Some are inclined to say simplistically that everything in the genre is symbolic, but is "angel" symbolic? Is "heaven" symbolic? The words "dragon" and "serpent" are symbolic, but certainly the words "Devil" and "Satan" are not symbolic, since the words "dragon" and "serpent" are symbols of "Satan", or the "Devil."

One of the major issues in the book of Revelation debate is whether the figure "one thousand" in the above passage is symbolic or literal. That issue divides Amillennialists from Premillennialists. At this point, I believe that we should follow the same rule in prophecy:

"Take it literally if it makes sense."

5.2. The Possibly of a Deeper Sense

According to Raymond Brown, "additional, deeper meaning, intended by God but not clearly intended by the human author, which is seen to exist in the words of a biblical text (or group of texts, or even a whole book) when they are studied in the light of further revelation or development in the understanding of revelation."

Some interpreters object to this idea, insisting that we should limit all interpretation to the author's original intent, and that the alleged deeper meaning could not possibly have been part of that intent. I believe that God is the ultimate Author of all prophecy and therefore had His original intent, not necessarily the human author. I also believe this concept is supported by:

Peter is saying that things the prophets themselves wrote were partly a mystery to them. They could not reconcile the sufferings of Messiah with the glories to follow.

At any rate, the control placed on this "deeper sense" should prevent wild speculation characteristic of gross allegory. This control is the New Testament itself. For example:

"Therefore, the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel." (Isaiah 7:14)

Isaiah refers to a virgin that would conceive and bear a son. It is quite possible that only Isaiah himself understood this prophecy as of a young virgin, perhaps in the king's harem, eventually conceiving and bearing a child, a prophecy apparently fulfilled in the next chapter. However, Matthew's gospel quotes this prophecy as having been fulfilled in Mary's virginal conception of Jesus (Matthew 1:23). Note also, that this, too, is a literal fulfillment, perhaps even more literal than the original inasmuch as Mary was a virgin at the time of her conception, quite unlike the young girl of the nearer fulfillment. God, not necessarily Isaiah, has this intent in the original prophecy, a deeper meaning.

Take Revelation 2:1-3:22 as another example: They describe conditions that actually existed in the seven literal churches at the time John was writing. It is common for the God to use the existing simple examples to illustrate the great spiritual truth which will be ultimately fulfilled in the distant future. A deeper sense would be the seven churches also represent the chronological development of church history viewed spiritually. The order of the messages to the churches seems to be divinely selected to give prophetically the main movement of church history.

"Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written." (John 21:25)

If you were in a time machine, and you were projected forward into future time, and saw great things, and you had to describe them in the language of your day with limited words, how would you describe them? Would you call some things "locusts," "horses," "chariots," "stars," "bows," and "lightening"? This is what the apostle John did, and all the other prophets of the Bible, when they saw a glimpse of the modern world. They would describe the things they saw but described them in the knowledge and the language with limited words of their day! In this connection, some of the verses may contain both the literal and spiritual meanings (i.e., deeper sense).

5.3. The Symbols

Much of the language of this book is symbolic. Numbers, colours, minerals, jewels, beasts, stars, lampstands, and people are all used to represent certain persons, things, or truths.

Fortunately, some of these symbols are clearly explained in the book itself. For instance:

1. the seven stars are the angels of the seven churches (1:20);

2. the seven golden lampstands are the seven churches (1:20);

3. the great dragon is the ancient serpent called the Devil or Satan (12:9); and

4. the beast has the number of a man (13:18).

Clues to the meaning of other symbols are found in other parts of the Bible. The four living creatures (4:6) are almost identical with the four living creatures of Ezekiel 1:5-14. In Ezekiel 10:20, they are identified as cherubim. The leopard, bear, and lion (13:2) remind us of Daniel 2 and 7 where these animals refer to the world kingdoms of Greece, Persia, and Babylon respectively.

A general rule is to regard any particular item in a natural sense unless it obviously demands a symbolic or spiritual interpretation. That is, the interpreter should work from the ground up. It is conceivable, for example, that the "two witnesses" (11:3) may be actual people, whereas "the great harlot" (17:1) seems to represent a system or organization of some kind. Other symbols do not seem to be clearly explained in the Scriptures. One must generously combine prayer, patience, and diligence in pursuing a study such as this.

6. KINDS OF FULFILLMENT IN PROPHECY

6.1. Single Fulfillment

Some prophecies look only to one historic fulfillment. Some illustrations are:

1. The destruction of Nineveh (Zephaniah 2:13).

2. The birthplace of Messiah in Bethlehem (Micah 5:2; Matthew 2:5-6).

3. Daniel's 70th Week (Daniel 9:24-27), the unprecedented time of Tribulation coming upon all the inhabitants of the earth (Revelation 3:10).

6.2. Near and Far Fulfillment

Bible prophecy may have both a near and a far fulfillment. The fulfillment of the near often became the assurance of the fulfillment of the far. Daniel 8:9-11 and 23-26 provides an example:

The little horn of these two passages were prophecies of Antiochus IV Epiphanes of Greece who, in 175 BC, plundered the temple in Jerusalem and desecrated it by offering a pig on the altar, but many believe that this passage ultimately anticipates the actions of the last day ruler of the Revived Roman Empire or the Antichrist (Matthew 24:15; 2 Thessalonians 2:4; Revelation 13:14-15).

6.3. Multiple Fulfillment

A prophetic passage may totally look to the remote future for its ultimate fulfillment, but at the same time there is often a multiple fulfillment in the future with part of the prophecy to be fulfilled before the rest of the prophecy.

Scriptural illustrations:

1. Isaiah 9:6: "For unto us a Child is born," the prophecy of the birth of Messiah, refers to the first advent (Matthew 1:21-23) though some also see an immediate fulfillment in the birth of Isaiah's son (Isaiah 8:3) but the context favors the remote view. This was remote and looked to the future. But the prophecy of "the government that will rest on His shoulders," looks at the second coming of Christ (Revelation 19:11-21; 20:4).

2. Isaiah 11:1-5: "The shoot that will spring from the stem of Jesse," refers to the first advent, and 11:6-10: "the wolf that will dwell with the lamb," looks to the results of the second coming in the Millennial reign of Christ. 

Please see below picture for illustration:

KINDS OF FULFILLMENT IN PROPHECY

6.4. The Phenomenon of "Telescoping" and Lapses of Time between Prominent Events (Called the Mountain Peaks of Prophecy)

Sometimes a prophecy is characterized by a lapse of time between one element of the prophecy and another. Some have illustrated this with the phenomenon of looking at a group of mountains from a great distance, seeing the peak of one of the foothills partially superimposed over the peak of another, higher mountain, but not seeing the valley in between, a parenthetic period that would come between the fulfillment of the two parts of the prophecy. This "telescoping" usually involves the First and Second Comings of Christ.

The Old Testament prophets foresaw two great future events which concerned the Messiah, namely the sufferings of Christ and the glory that should follow (1 Peter 1:10-12). Their view of things-to-come seemed to be contradictory, for, while on the one hand they envisioned a Messiah who would be rejected and ultimately crucified, they also saw that same Messiah enthroned in supreme glory as earth’s last Monarch (compare Psalms 22; 69; 72; 45; Isaiah 53; 35). How could both views be reconciled? How could He be both rejected and yet reign? But the prophets did not foresee the great interval between these two events. These have been likened to a man standing on a level plain and viewing two distant mountain peaks. From his viewpoint the two peaks seem to blend on a common horizon. But actually there is a great valley between, which the viewer does not, and cannot, see. This valley suggests the present church age. Today's believers can look back at the mountain of Christ's crucifixion or the mountain where Christ was glorified. Please see below picture for illustration:

THE MOUNTAIN PEAKS OF PROPHECY

Scriptural illustrations:

1. Compare Isaiah 61:1-3 with Luke 4:17-21: The Lord quoted Isaiah 61:1-2, but He stopped abruptly in the middle of verse 2, put down the book, and then stated that "Today this Scripture has been fulfilled in your hearing" (Luke 4:21). Why did He leave out verses 2b and following? Because they must wait till the second advent for their fulfillment. The "year of the LORD’s favor" speaks of the Lord Jesus’ First Coming, and the "day of vengeance of our God" refers to the Second Coming, yet to come. Notice that no reference is made to a lapse of time between the two.

2. We saw this in the prophecy of the "seventy seven" (Daniel 9:24-27; cf. Matthew 24:15, 21-33; 2 Thessalonians 2:4) where the church age lies between the prophecy of Messiah’s "cutting off" and the events of the seventieth week. Like a valley that separates two mountain peaks, the two events are separated by the church age.  Please see below picture for illustration:

DANIEL'S SEVENTIETH SEVEN PROPHECY 

6.5. Historical Fulfillment as Prophetic Foreshadows

A Bible prophecy may have its foundation in an event in biblical history, yet at the same time be a foreshadow of a future event. As mentioned earlier, the prophecy regarding the Antichrist of the abomination of desolation (Daniel 8:9, 21-25) may be foreshadowed in the person and actions of Antiochus IV Epiphanes (Daniel 8:9, 21-25; 9:27; Matthew 24:15).

7. PROPHECY AND THE TIME ELEMENT

7.1. Length of a Prophetic Year

In Bible prophecy, time consists of 30 days in a prophetic month, but it consists of 360 days to a prophetic year, not 365. God's prophetic calendar year is calibrated on 360 days. Thus, promises like that of Daniel 9:24-27 are to be figured on a calendar year of 360 days.

"Seventy weeks are decreed for your people and your holy city...from the time that the word went out to restore and rebuild Jerusalem until the time of an anointed prince, there shall be seven weeks; and for sixty-two weeks it shall be built again with streets and moat... After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the troops of the prince who is to come shall destroy the city and the sanctuary... He shall make a strong covenant with many for one week, and for half of the week he shall make sacrifice and offering cease; and in their place shall be an abomination that desolates..." (Daniel 9:24-27).

Daniel 9:24 shows us that God would finish His dealings with Israel in 70 weeks of years, or 70x7 (i.e., 490 years). It is clear that this prophecy is dealing with 70 weeks of "years" and not "days." For example, Daniel was thinking of years and not days in relation to the 70 years of captivity (Daniel 9:2).

When the captivity is done, beginning in 445 BC, the time of the decree to allow Israel to restore and rebuild Jerusalem until "the Anointed One or Messiah" (Daniel 9:25), we are brought precisely to the dead of Christ (i.e., the Anointed One) in AD 32.

The beginning of the time period to be decree in Nehemiah 2:1-8, which is dated in the month of Nisan in the twentieth year of King Artaxerxes, that is March 14, 445 BC. The sixty-nine weeks came to an end on April 6, AD 32, the very day that the Lord Jesus Christ rode into the city of Jerusalem proclaiming Himself to be the Messiah of the nation. Please see below table for illustration:

HARMONY BETWEEN PROPHETIC AND MODERN CALENDARS
(DANIEL 9:24-27)

At the last seven years (i.e., the 70th week, also known as the Tribulation), the troops of the prince who would destroy the Jerusalem city and the sanctuary of the temple would come on the scene (Daniel 9:26) and make a covenant with Israel and many nations (Daniel 9:27).

After three and a half years (i.e., 3.5 years), he would break his covenant, stop the sacrifices in the temple rebuilt, desecrate this temple, demand to be worshipped himself, and it would be a terrible time of desolation and anti-Semitism as never before in history (also known as the Great Tribulation).

Revelation 6-19 deals with this same period of seven years Tribulation and defines half of this period, 3.5 years, in terms of specific numbers of days and months. This shows us that the length of God's calendar is 360 days. For example:

The last half (3.5 years) is defined as 1260 days and as 42 months (Revelation 11:2-3 and 12:6, 14). When this is calculated (i.e., divide 1260 days by 3.5), you get a year of 360 days, not 365.

7.2. Problem of the Order of Events in Prophecy

Prophecy does not always keep to a chronological order in the unfolding of events. This means as future events are described they are revealed in God's own order for His own emphasis, but not necessarily in the order of their occurrence. While Prophecy is for instruction and understanding, it is also for comfort and warning. The comfort or warning is usually more important than the chronological order.

Let's ask a basic question. Which comes first, the day of God's wrath and reckoning in judgment, or the time of peace and prosperity during the reign of the Messiah in the Millennial kingdom? The answer is obvious. Before the Lord will reign, He must put down His enemies first. But when we compare Isaiah 2:1-22 we find the order reversed. Verses 1-4 describe the blessings of the Millennial kingdom as a means of comfort and motivation, but this is followed in verses 5-11, a description of Israel who had failed to walk in the light of the Lord. As a result, verses 12-22 describe a day of reckoning, the judgment aspect of the Day of Lord that must come upon the nation before she will turn from her rebellious ways.

When reading or studying Revelation, people often assume that each section is chronological so that the next chapter or series of events naturally follows the preceding, but that is not the case. Rather, a number of sections in Revelation are parenthetical and the chronological order is halted in order to develop in more detail some aspect of this end-time period like a key person(s), or event(s), or condition(s). Some Examples:

1. Chapter 7 halts the chronological progress begun in chapter 6 and forms an interlude which gives us information about the "144,000 Israelites" and "multitudes" who will be saved during the Tribulation.

2. The six seals are described in chapter 6, but the trumpet judgments don't begin until chapter 8 which constitutes also the seventh seal. Six of these trumpet judgments occur chronologically and are described through chapter 9. The seventh trumpet is not sounded, however, until 11:15.

3. So again the story of the progress of judgment on earth is halted and we have another parenthesis from 10:1-11:14. Here a vision is given concerning the little book, the no delay once the seventh trumpet is sounded, and the two witnesses.

4. Revelation 11:15 picks up the chronological process again and the seventh trumpet is sounded. Other sections which are somewhat parenthetical regarding persons and systems are chapters 12, 13, and 17-18.

7.3. Parenthetical Events

The skeletal structure of the book of Revelation is constructed in the seven seals, the seven trumpets and the seven bowls. It also contains what we call parenthetical passages which contain detailed explanatory matters about things that will transpire but were not contained in the revealing of the seals, trumpets, and bowls.

You may consider the book of Revelation consists of two portions:

1. The seals, the trumpets and the bowls judgments are presented in chronological order. This is what John "have seen, what is, and what is to take place after this" (1:19).

2. The parenthetical passages which provide detailed information about the key persons and nations during the Tribulation. This is what John "prophesy again about many peoples and nations and languages and kings" (10:11).

To understand the book of Revelation, one must be aware of the following "parenthesis":

1. The first parenthesis, recording between the first and the sixth seal judgments, they are:

   1. The ministry of the 144,000 (7:1-8)

   2. A multitude saved during the Tribulation Period (7:9-17).

2. The second parenthesis, recording between the sixth and the seventh trumpet judgments, they are:

   1. The little scroll (10:1-11)

   2. The two witnesses (11:1-14)

3. The third parenthesis, recording between the seventh trumpet and the bowl judgments, reveals seven personages:

   1. The pregnant woman (12:1-2)

   2. The great red dragon (12:3-4)

   3. The woman's child (12:4-5)

   4. The archangel Michael (12:7-12)

   5. The dragon pursued the woman (12:13-17)

   6. The beast out of the sea (13:1-10)

   7. The beast out of the earth (13:11-18)

4. The fourth parenthesis, also, recording between the seventh trumpet and the bowl judgments, reveals certain events, that take place during this period that, are not included in the telling of the trumpet judgments:

   1. The Lamb on mount Zion (14:1-5)

   2. The three angels (14:6-12)

   3. The harvesting of the earth (14:14-20)

5. The fifth parenthesis, recording after the bowl judgments, reveals certain events that take place during this period:

   1. The great harlot’s religious Babylon (17:1-18)

   2. The Antichrist’s commercial Babylon (18:1-24)

The relationship between the position of major parenthetical events and the timing of chronological events in the book of Revelation is explained below:

1. The event "another sign appeared in heaven, a great red dragon’s tail swept down a third of the stars of heaven" (12:3-4a) is placed prior to "a great sign appeared in heaven, a pregnant woman" because the rebellion of Satan with one third of angels have already happened in history past.

2. The event "a great sign appeared in heaven, a pregnant woman" (12:1-2) is placed prior to the "seven churches" because the pregnant woman who symbolized the Virgin Mary and Israel, produced the Church.

3. The events "the dragon try to devour the woman’s child" (12:4c) and "the woman’s child was raptured to God’s throne" (12:5) are placed at the end of the "seven churches" and prior to the 1^st half of the Daniel’s seventieth week because the rapture of the woman’s child (i.e., the Lord Jesus Christ and His church) would be happened at the end of the Church Age and prior to the Tribulation.

4. The events "the beast out of the sea" (13:1-2) and "the beast out of the earth" (13:1-13) are placed after the "seven churches" and before the commencement of the 1^st half of the Daniel’s seventieth week and the opening of the "1^st seal judgment" because the rapture of the church would be happened prior to the Tribulation, and the Tribulation would not be commenced until the Antichrist signed a peace treaty with Israel and many nations.

5. The event "144,000 Israelites was sealed" (7:1-8) is placed during the opening of the 1^st seal or at least before the 2^nd seal because the four angels who stand at the four corners of the earth (7:1) exercise a restraining ministry so that there cannot be any damage occurring on the earth until the sealing of the 144,000 is completed (7:3). And, while the 1^st seal does not seem to produce great "damage" on the earth, once the 2^nd seal is broken there is great damage.

6. The event "the ministry of the two witnesses" (11:3-6) is placed during the 1^st half of the Daniel’s seventieth week because there are still many judgments after the resurrection and rapture of the witnesses, we cannot assume that the duration of these judgments is timeless. They will be killed at the midpoint of the Tribulation by the Antichrist (11:7-9).

7. The event "the great harlot’s religious Babylon" (17:1-18) is placed during the 1^st half of the Daniel’s seventieth week because it will become a "worldwide apostate church" that will exist following the rapture of the true church. This Babylon will be destroyed at the midpoint of the Tribulation by the Antichrist (17:16).

8. The event "the harvesting of the earth" (14:14-20) is placed after the 7^th bowl and contemporary to "the rider on the white horse defeated the Antichrist and his armies and the kings of the earth and their armies at the battle of Armageddon" (19:11-21) because they are the same event happening during the second advent of Christ.

Please see below table for illustration:

RELATIONSHIP BETWEEN THE TIMING OF THE PARENTHETICAL AND CHRONOLOGICAL EVENTS IN THE BOOK OF REVELATION

Please see below chart for the timeline of future events presented in chronological order:

TIMELINE OF FUTURE EVENTS

8. OUTLINE AND STRUCTURE OF THE BOOK OF REVELATION

8.1. Outline Based on "In the Spirit" Experiences