The Structure Of The Book Of Revelation

By John A. McLean

There are three major principles that define the structure of the Revelation and show that its structure is both chronological and sequential. The Apocalypse unfolds according to a prophetic timetable as well as a literary sequence of events that reveals more precise definition and detail about the closing events of a period which is called “The Great Tribulation.” After establishing a chronological and sequential structure for Revelation, a comparison will be made to analyze its impact on the Pre-Wrath Rapture theory of Marvin Rosenthal.[1]

Revelation 1:19

The first principle is stated in Revelation 1:19: “Write therefore the things which you have seen, and the things which are, and the things that shall take place after these things.” The Revelation is structured in part by the three time periods that are mentioned in this verse: 1) the things which you have seen; 2) the things which are; 3) the things that shall take place after these things.

This threefold division does not control the major content of the book as evidenced by the disproportional character of the three sections (1:1–20; 2:1–3:22; 4:1–22:5). G. K. Beale suggests this threefold division is based on Daniel 2.[2] He maintains: “It would appear not to be from mere accidental placement that John introduces the book and three subsequent major sections in Revelation with an allusion to Dan. 2:28–29, 45.”[3] Jan Lambrecht contends the division should stand even if Revelation 1:19 is not accepted as a proof text.[4]

The “things which you have seen” are recorded in chapter one. John recorded the initial vision of glorified Jesus Christ in which he was commissioned to write the entire book of Revelation. Chapters two and three contain the “things which are.” This is evidenced by the command to John: “Write in a book what you see (Rev. 1:11),” indicating the existence of these churches in John’s day and the present aspect of the “things which are.” This section closes with the opening of the third section, “the things which shall take place after these things.” Revelation 4–21 comprises this third section as indicated by chapter four and verse one: “After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, Come up here and I will show you what must take place after these things.” John clearly provided a chronological division of the book with this three-fold segmentation.[5]

Sequential Nature Of The Septet Judgments

The second principle concerns the sequential nature of the three septet judgments (seals, trumpets, bowls) of Revelation. There are two basic views of the sequence of the septet judgments. John M. Court notes, “The three plague sequences, the seven seals, the seven trumpets and the seven bowls have an important role to play in any interpretation of the structure of the Book of Revelation.”[6] The structure of the Apocalypse is determined, in part, by one’s understanding of whether the three septet judgments are sequential or simultaneous. The sequential view understands the seals, trumpets, and bowls as successive judgments that proceed out of each other. The simultaneous view sees a recapitulation of the septets in which the judgments are parallel to each other. Each recapitulation reviews previous events and adds further details.[7] Court summarizes the conundrum: “The problem for the Recapitulation theory was to show how events which appeared to be different were different only in the way they were described. For the chronological theory the converse is a problem: how can the interpreter make a clear distinction between sequences which have superficial similarities?”[8]

This article argues for the successive view of the septets judgments, i.e., the trumpets sequentially follow the seals and the bowls sequentially follow the trumpets. The successive structure does not negate a recapitulation of other visions in that the writer does portray visionary scenes which preview eschatological events to come (Rev. 7:9–17; 14:8–13). G. Bornkamm cites as examples the five visions of chapter 14 (the Lamb on Mt. Zion; the angel proclaiming the gospel; the proclamation of judgment on Babylon; the torment of the beast worshipers; and the son of man with a sickle) which are events that are parallel to the coming of the Lamb in Revelation 19:1–21.[9] Robert Mounce notes: “At times he [John] moves ahead quickly to the eternal state in order to encourage the redeemed with a vision of the bliss that awaits them. At other times he returns to the past to interpret the source of the hostility being experienced by the church in the present time.”[10]

There is continuity between the septets as evidenced by similar patterns of devastation. Each set of judgments is more intense and destructive than the previous ones.[11] The second trumpet destroys one-third of seas while the second bowl turns all of the seas into blood (Rev. 8:8–9; 16:3). The third trumpet pollutes one third of the rivers and springs while the third bowl transforms all of the rivers and springs to blood (Rev. 8:10–11; 16:4–7). The fourth trumpet smites one third of the sun, moon and stars while the fourth bowl causes the sun to intensify and scorch the people of the earth (Rev. 8:12–13; 16:10–11).

Although there are many similarities between the septets, the differences are more crucial and determinative. The seals generally differ in content from the trumpet and bowl plagues. There is no alignment between the first, fifth, and seventh parallel judgments of the septets. Dale Davis notes: “The sequence within each series is diverse from the sequence within other series, and even where they are apparently similar the content of the judgment reveals a disparity.”[12] These differences argue against the simultaneous view and suggest the successive view as the probable option.

A prima facie reading of the book suggests that the septets are sequential. The seven seals are followed by the seven trumpets and the seven bowls follow the seven trumpets (Rev. 6:1–17; 8:1–9:21; 16:1–21). The bowls evidence a sequential pattern as they are called “the last, because in them the wrath of God is finished” (Rev. 15:1). Sequential character is manifested within each septet. The ordinal numbers indicate succession: deutéran, trítēn, tetartēn, pemptēn, hektēn, hebdomēn. There is a successive building within each septet to a climactic conclusion.[13] Sequential progression is also noted by the parallels between the three woes and the fifth, sixth and seventh trumpets (Rev. 8:13; 9:12; 11:14).[14]

Ugo Vanni contends the seventh part of each septet encompasses the judgments that follow.[15] The successive nature of the judgments is evidenced in the breaking of the seventh seal: “And when He broke the seventh seal, there was silence in heaven for about half an hour. And I saw the seven angels who stand before God; and seven trumpets were given to them (Rev. 8:1–2).” The seven angels then execute the seven trumpet judgments bringing an intensification of destruction on the earth (Rev. 8:7–9:21).

The seventh trumpet is linked to the seven bowls. John states that when the seventh angel sounds the trumpet, “then the mystery of God is finished” (Rev. 10:7). At the introduction and conclusion of the bowl judgments, the writer emphasizes that in them the wrath of God is finished (Rev. 15:1, 8; 16:17). The seventh trumpet brings forth the execution of the seven bowls and the completion of God’s wrath.

Davis points out two contextual clues that indicate a sequential pattern.[16] One hundred and forty-four thousand people are protectively sealed on their foreheads after the sixth seal and before the release of the plague by the four angels (Rev. 7:1–8). The fifth trumpet brings a demonic plague on mankind and torments “only the men who do not have the seal of God on their foreheads” (Rev. 9:4). Therefore Davis concludes: “John depicts an event under the trumpets as clearly following after other events under the seals.”[17]

In summary, the crucial differences between the judgments include: the Prima facie reading of the text, the sequential character within each septet, the use of ordinal numbers, the sequential aspect of the seventh part of each septet, the contextual clues of progression argue for the successive approach.

The following structural outline represents a descriptive view of the development of the Apocalypse. This progressive disclosure is like a spiraling conical staircase. The climax of the Apocalypse is the coming of the Son of Man. ‘fhe major motif that leads up to the parousia is the intensification of the septet judgments, (4:1–19:21). The septets unfold out of each other until the final climax of worldwide destruction. The writer intermittently suspends the progressive movement and disclosure of the septets in order to introduce pertinent information. The information is inserted by meaning of narrative previews or narrative synopses. Narrative previews amplify major characters or events that are enunciated later in the Apocalypse. Narrative synopses provide apocalyptic scenes that review past events and lead the reader to future episodes.

Outline designations (1A-6A) mark major divisions in the book. The major section of the book is 3A which has four primary sub-sections that develop it (1B-4B). The progression of letters in the alphabet and numbers represents further sublevels of structuration and supportive development.

Structural Outline of the Apocalypse of John

1A Prologue: “Things Which You Have Seen,” 1:1–20

2A Letters to the Seven Churches: “Things Which Are,” 2:1–3:22

3A Gods Wrath and Great Tribulation: “Things Which Shall Take Place After These Things,” 4:1–19:21

1B Introduction to the Seven Seal Judgments 4:1–5:14

1C Throne of God in heaven 4:1–11

2C The Scroll of the Lamb 5:1–14

2B The Six Seal Judgments 6:1–17

1C First Seal: White horse 6:1–2

2C Second Seal: Red horse 6:3–4

3C Third Seal: Black horse 6:5–6

4C Fourth Seal: Ashen horse 6:7–8

5C Fifth Seal: Martyrs under the altar 6:9–11

6C Sixth Seal: Great day of God’s wrath 6:12–17

7C Narrative Preview: Redeemed of God, 7:1–17

1D Sealing of the 144,000 7:1–8

2D Martyrs from the great tribulation 7:9–17

3B The Seventh Seal Judgment 8:1–18:24

1C Breaking of the Seventh Seal: Intro to the Seven Trumpets 8:1–6

2C First Trumpet: 1/3 of the earth destroyed 8:7

3C Second Trumpet: 1/3 of the sea destroyed 8:8–9

4C Third Trumpet: 1/3 of the water destroyed 8: 10–11

5C Fourth Trumpet: 1/3 of the celestial hosts destroyed 8:12

6C Introduction of the Three Woes 8:13

7C Fifth Trumpet, First Woe: Men tormented 9:1–12

8C Sixth Trumpet, Second Woe: 1/3 of mankind destroyed 9:13–11:14

1D Narrative Preview: Little Scroll Final Judgment 10:1–11

2D Narrative Synopsis: Witnesses’ Persecution 11:1–14

9C The Seventh Trumpet: The Seven Bowls, Third Woe 11:15–18:24

1D The Seventh Trumpet and proclamation of God’s kingdom 11:15–19

2D Narrative Synopsis 12:1–14:20

1E A Woman, Male child, Satan in conflict 12:1–6

2E Angelic war in heaven 12:7–12

3E War on earth 12:13–17

4E Beast out of the sea 13:1–10

5E Beast out of the earth 13:11–18

6E Narrative Preview 14:1–13

3D Introduction of the Seven Bowls 14:14–15:8

1E Son of Man with a sickle 14:14–16

2E Wine press of God’s wrath 14:17–20

3E Seven angels of the Seven plagues 15:1

4E Worship of God and the Lamb 15:2–4

5E Seven angels receive the Bowls 15:5–8

4D The Seven Bowl Judgments: The End 16:1–21

1E First Bowl: malignant sores 16:1–2

2E Second Bowl: sea destroyed 16:3

3E Third Bowl: rivers destroyed 16:4–7

4E Fourth Bowl: scorching heat 16:8–9

5E Fifth Bowl: darkness 16:10–11

6E Sixth Bowl: preparation for war 16:12–16

7E Seventh Bowl: worldwide destruction 16:17–21

8E Narrative Synopsis 17:1–18:19

1F Description and Destruction of the Harlot 17:1–18

2F Condemnation and Destruction of Babylon 18:1–24

4B The Advent of Jesus Christ 19:1–21

1C Introduction and praise of the advent 19:1–10

2C Parousia of Jesus Christ 19:1–16

3C The judgment of the beast, false prophet, and people of the earth 19:17–21

4A Millennial Kingdom of God: “Things Which Shall Take Place After These Things,” 20:1–15

1B Satan is bound in the abyss 20:1–3

2B Saints are resurrected 20:4–6

3B Final judgment of Satan 20:7–10

4B Final judgment of mankind 20:11–15

5A The New Jerusalem 21:1–22:5

6A Epilogue 22:6–21

Seventieth Week Of Daniel And Revelation 4-19

The third principle for understanding the structure of Revelation is the correlation of the seventieth week of Daniel 9:27 with the synoptic eschatological discourses of Matthew 24, Mark 13, Luke 21, and Revelation 4–19. The first step is to analyze thematic parallels between the “birth pangs” of the synoptics (Matt. 24:4–8; Mark 13:5–8; c.f. Luke 21:8–19) and the first six seals of the Apocalypse (Rev. 6:1–11). These affinities evidence an expansion of synoptic eschatological motifs by the Apocalypse.

The second step is to analyze some eschatological sections in Luke (Luke 21:22–23; 23:28–31) that provide a literary key for establishing a structural bench mark for the midpoint of Daniel’s seventieth week in Revelation 6. The entire judgment section of the Revelation (4–19) is then compared in order to discover further correlations between the synoptics and Revelation.

The third section suggests thematic and linguistic correlations between the synoptics and Apocalypse. These signature themes evidence the imprint of the synoptics on the content and structure of the Apocalypse.

The First Half Of Daniel’s Seventieth Week

The relationship between the synoptics and seals has been recognized in part by several expositors.[18] The opening of the first seal calls forth a rider on a white horse (Rev. 6:1). Zane Hodges maintains: “Although the book of Revelation has always provided a fertile field for differing interpretations, few - if any - of its prophetic visions have received more widely divergent explanations than that of the first of the famous four horsemen of the Apocalypse.”[19] Hodges argues that the first horseman is Jesus Christ beginning the judgment of the book of Revelation. He proposes three arguments in support of his view.[20] He notes that Zechariah’s prophecy presents divine agents of judgment under the symbols of horsemen. This symbolic parallel should lead to the identification of these horsemen as divine agents. Secondly, he points to similarities between the messianic deliverer of Psalm 45 and the rider of Revelation 6:1–2. These correspondences point to a divine rider on the first horse who is executing the judgment of God. Thirdly, he notes the parallels between Revelation 6:1–2 and Revelation 19, where the rider is clearly identified as Jesus Christ (Rev. 19:1–16).

Against this interpretation is the ambiguity of the identification of this rider with Jesus Christ. It is Jesus Christ, the Lamb, whom John identifies as opening the seals (Rev. 6:1). J. P. M. Sweet concurs: “This interpretation is rejected by most modem scholars: the rider cannot be Christ since he opens the seal, and the context gives no hint of the gospel.”[21] John clearly reveals the identity of Jesus when He is presented in the book (Rev. 1:1–8; 5:6–14; 6:16; 19:11–16). The Lamb is included as part of the sixth seal, and therefore it seems awkward to insert him as the rider of the first horse (Rev. 6:16).

There are significant differences between the riders of Revelation 6 and 19. The first rider wears a stephanos, while the second rider wears a diadēmata. The first rider carries a bow (toxon) while the second rider has a sharp sword (rhomphaia) that proceeds from his mouth. The description of the second rider is so detailed that John leaves little doubt he is referring to Jesus Christ.

Mathias Rissi argues that the rider of the first horse is the AntichriSt.[22] He notes the parallels that exist between the eschatological synoptic discourses and the four horsemen. The first sign of the beginning of birth pangs is the presence of pseudo-messiahs. The disciples are warned not to be deceived by men who come in the name of Jesus (Matt. 24:5; Mark 13:6; Luke 21:8). He maintains the four horsemen are part of a group of demonic agents.

The apocalyptical ‘last enemy’ of the People of God carries the bow as the characteristic weapon of the leader of his cavalry. When God conquers him, he will ‘smite the bow out of his left hand and will cause his arrows to fall out of his right hand.’ (Ezek. 39:3) … The portrayal of the ruin of Gog (Ezek. 39:4, 6, 17–20) is carried over and applied to the defeat of the Antichrist and his armies at the moment of the Parousia of Christ (Rev. 19:17–21). These relationships suggest that we recognize in the first rider a figure of the Antichrist whose form is depicted in Revelation in various fashions (Rev. 11:7; 13:17) and who is seen in action during the entire eschatological time, which is originated by the incarnation of Christ.[23]

The acceptance.of this view, in part, is dependent on how much weight is given to the parallels between the synoptics and the Apocalypse.[24] The synoptics do not state that the Antichrist is the first sign of birth pangs but rather pseudomessiahs. It may be better to view the first rider as a general symbolic reference to pseudo-messiahs who stir up the people to war and insurrection. The rider is said to go out “conquering and to conquer,” but open warfare is not present until the second seal.

The rider of the red horse is given a large sword and power to take peace from the earth.[25] The red color of the horse indicates bloodshed as men slay each other in war. The large sword (machaira megalē) is used in the Old Testament in other eschatological passages (Isa. 27:1; 34:5; Ezek. 21:3).

The second seal clearly parallels Matthew 24:6–7 and the synoptics: “And you will be hearing of wars and rumors of wars; see that you are not frightened, for those things must take place, but that is not yet the end. For nation will rise against nation, and kingdom against kingdom.”

The third rider on a black horse brings famine to the eschatological. picture. The rider holds a pair of scales in his hand. The scales were used to weigh out the approximate weight of grain for sale. The rider proclaims: “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine” (Rev. 6:6). A denarius was a small silver coin with the approximate value of eighteen to twenty Roman cents. It was devalued in the days of Nero to about eight cents.[26] The denarius was the standard wage for one man’s work day.

Adela Y. Collins suggests a denarius under good circumstances could purchase eight to sixteen times more wheat and eight times more barley than proclaimed by the rider.[27] Two things indicate a scarcity of food: 1) the high price of grains is due to inflated cost from short supply and high demand; 2) the text indicates the third rider has damaged the grain and wheat harvest. The oil and wine harvests are not harmed by this plague. M. Rostovtzeff and M. Rist suggests that the best historical explanation is an allusion to an edict of Domitian in A.D. 92. This directive ordered half of the vineyards in Asia Minor and other provinces to be cut down and destroyed in order to help the interest of Italian wine growers. Rostovtzeff contends that the desire was also to stimulate corn production in view of the grain shortage.[28]

Famine is also a common result of war. Foreign enemies would scorch the land with fire; cut down fruit-bearing trees; and salt agricultural fields in order to weaken the people in the coming years. All three synoptic writers list famine as one of the plagues following the turbulence of wars and rumors of wars (Matt. 24:7; Mark 13:8; Luke 21:11).

The rider of the pale horse is named “Death” (thanatos). Thanatos can refer to physical death by various causes or a fatal pestilence that results in death.[29] Court notes, “In the realities of the ancient world one sense of thanatos (pestilence) most frequently led to the other sense (death).”[30] The name of this plague is symbolic as one-fourth of the earth’s population is said to be killed. Hadēs follows closely behind the fourth rider. Hadēs in the New Testament lies at the heart of the earth and is a place of abode for the dead.[31] In the Apocalypse, hadēs is controlled by Jesus Christ (Rev. 1:18), and is a place of judgment for the wicked who will ultimately be thrown into the lake of fire (Rev. 20:13). The implication of John may be that the people killed by this plaque are God’s enemies who are judged to death and a place of torment. The people of the earth are killed by sword (rhomphaia), famine (limō), pestilence (thanatos), and wild beasts (thēriōn). The third destroyer is thanatos. The greatest number of casualties from war and famine are often the result of pestilences. Dead bodies are breeding grounds for devastating diseases. Unsanitary military camps can breed rabid rodents and bring plagues that are able to wipe out entire units. Malnutrition results in weakened bodies that are susceptible to all forms of disease.

The final instrument of death is wild beasts (thēriōn). There is some question as to whether thēriōn should be understood literally or figuratively. Thēriōn is used of wild animals that fought in arenas, and also of animal-like beings of a supernatural kind.[32] The writer emphasizes these are wild beasts of the earth and therefore it is better to understand this as a reference to wild beasts which roam the wilderness.

The fourth seal aligns well with the synoptic discourses. Famines, pestilences, and death are part of the beginning of birth pangs (Matt. 24:7; Mark 13:8; Luke 21:11). Luke employs the word “loimoi” which specifically refers to pestilences where John chooses “thanatos” a more general term which includes pestilences and death.[33]

John envisions martyrs under an altar after the fifth seal is broken. Their place under the altar signifies the location where the blood of their sacrifice collects. These people are slain because of their testimony to the Word of God. The synoptics wam the disciples that persecution and martyrdom are expected during a time of tribulation (Matt. 24:9–12; Mark 13:9–13; Luke 21:12–19). The disciples would be hated; betrayed by family members; beaten in the synagogues and civil courts; thrown into prison; and put to death.

The martyrs cry out: “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” (Rev. 6:10). This prayer is in keeping with their concept of the just demands of the law and character of God. E. Lohse suggests this is more than a cry for vengeance and also includes a hope that God’s righteousness will be established on earth.[34] The writer, addressing God as “Sovereign Lord, holy and true”, seeks to show the responsibility of God to execute justice and vengeance on behalf of his people.[35] The retribution is avenged on “the inhabitants of the earth” (Rev. 6:10).[36]

Each of the souls is given a white robe (stolē leukē) to wear. Charles points out that Jewish and early Christian literature taught that martyrs were to be given white robes as spiritual bodies while the rest of the faithful had to wait for their robes until the final judgment.[37] The martyrs are informed they must wait a little longer, until the slaughter is completed and their fellow servants and brothers are also killed (Rev. 6:11).

The synoptic writers seek to comfort the disciples by informing them that the Holy Spirit will be with them and give them the words to speak in their hour of trial (Mark 13:11; Luke 21:15). The disciples are said to proclaim the gospel before kings and governors and ultimately to the whole world. Luke warns the community that some of them will be put to death while others will not have a hair of their head perish (Luke 21:16–18). John expands on the martyrdom of the synoptics by giving his view that God will ultimately deliver his people and destroy their enemies.

A great earthquake occurs at the breaking of the sixth seal. The motif of earthquakes is used by John throughout the Apocalypse to herald the coming judgment of God (Rev. 6:12; 8:5; 11:13, 19; 16:18).[38] Each earthquake brings with it an intensification of judgments. The light of the sun is darkened and the illumination of the moon appears red as blood.

Cosmic phenomena are common in Old Testament apocalyptic works. Joel 2:28–3:3 (cf. Acts 2:19–20) records similar corresponding events of the sun and moon.[39] The context of Joel portends the coming judgment on the nations which have been enemies of Jerusalem. The Day of Yahweh in Joel brings judgment on the nations and deliverance and restoration to the people of Jerusalem.[40] Stars are said to fall from the sky like ripe figs dropping from the tree. John describes the sky rolling back like a scroll, and every mountain and island is moved by the catastrophic events. Rist suggests Isaiah 34:4 contains a similar prediction of the falling of stars and the rolling back of the heavens, and the Assumption of Moses 10:4–6 records parallel features in the same sequential order.[41] He concludes that the celestial and terrestrial disturbances are a sure sign that the martyrs will soon be avenged for their murder as the end of the age closes out.

The people cry, for the mountains to cover them from the wrath of God. Sweet maintains the sixth seal is the answer to the martyrs’ prayer for vengeance.[42] He suggests this is a traditional portrayal of the Day of Yahweh, “with a new twist at the end in the wrath of the Lamb.”[43] The people are said to cry out: “For the great day of their [God and the Lamb] wrath has come, and who can stand?” (Rev. 6:17).

The sixth seal incorporates aspects of the synoptics from the midtribulational events and signs of the coming of the Son of Man. It will be argued later in this article that the flight and hiding of the people relate to the time period of the abomination of desolation. The celestial and terrestrial phenomena of the sixth seal are also signs of the coming of the Son of Man in the synoptics (Matt. 24:29; Mark 13:24–25; Luke 21:25–26). The sixth seal reflects the Lucan account more closely as Luke includes, with the coming of the Son of Man, the aspect of men “fainting from fear and the expectation of the things which are coming upon the world” (Luke 21:26). It appears John uses the sixth seal to introduce the beginning of the end, the “Great Tribulation,” (Matt. 24:21; Mark 13:19; Luke 21:23; Rev. 6:17; 7:14), and to give the reader a glimpse of God’s eschatological judgment that is coming on the world.

The following chart visualizes the parallels between the synoptics and seal judgments.

Textual Parallels between the Synoptics and Seal Judgments

	Revelation 6	Matthew 24	Mark 13	Luke 21
False Messiahs, Prophets	2	5, 11	6	8
Wars	2-4	6, 7	7	9
International Discord	3-4	7	8	10
Famines	5-8	7	8	11
Pestilences	8			11
Persecution-Martyrdom	9-11		9-13	12-17
Earthquakes	12	7	8	11
Cosmic Phenomena	12-14			11

The Midpoint Of The Seventieth Week Of Daniel In Relationship To The Apocalypse

Luke intersperses eschatological statements throughout the closing chapters of his work (Luke 17:20–37; 19:41–44; 21:5–38; 23:26–31). The last disclosure of eschatological teaching (Luke 23:26–31) is set in the context of the crucifixion of Jesus Christ. Luke states: “And there were following Him [Jesus] a great multitude of people, and of women who were mounung and lamenting Him. But Jesus turning to them said, ‘Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. For behold, the days are coming when they will say, Blessed are the barren, and the wombs that never bore, andthe breasts that never nursed”’ (Luke 23:27–29).

The phrase “For behold, the days are coming,” (hoti idou erchontai hēmerai, Luke 23:29) clearly denotes the eschatological nature of the statements that follow. This phraseology is used elsewhere by Luke and the synoptic writers to introduce prophetic announcements (Luke 17:22, 26–31; 19:43; 21:22–23, 37; cf. Matt. 24:19, 22, 29; Mark 13:17, 19–20, 24).[44] This prophetic announcement is paradoxical in that barrenness is often viewed in biblical writings as a curse from God rather than a blessing (Gen. 16:2; 20:17–18; 29:32; 30:22–23; 1 Sam. 1:6–7; 2:1–11; Isa. 4:1; Luke 1:25). It appears the blessedness of this situation is the freedom from pregnancy and small children during a time of trouble. Luke ironically states here positively as a blessing (Luke 23:29) what he previously stated negatively as a warning (Luke 21:23). Each of the synoptic writers identically records the negative version of this teaching: “Woe to those who are with child and to those who nurse babes in those days” (Matt. 24:19; Mark 13:17; Luke 21:23).

This admonition is in view of the persecution that results from the abomination of desolation and the destruction of Jerusalem (Matt. 24:15–24; Mark 13:14–23; Luke 21:20–24). The people of Jerusalem are warned to flee to the mountains of Judea in order to protect themselves from the impending persecution. A woe is pronounced over pregnant women and women with small children because their flight will be impeded by their responsibilities and concerns for others. Blessed are the women who are free from these burdens because their flight will be quicker and easier. It appears that Luke has the time frame of the destruction of Jerusalem in mind when he records this declaration (Luke 23:29, cf. 21:23).

A second event in this discourse describes the reaction of some people to the resulting tribulation: “Then (tote) they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us”’ (Luke 23:30). Tote, which can be translated, “at that time,” indicates the sequential proximity of these two events.[45] People who flee to the mountains will cry out for the mountains and hills to hide them. Luke 23:30 may be an allusion to Isaiah 2:19 and Hosea 10:8. Isaiah 2:19 relates to a scene of men who are fleeing from the judgment and terror of Yahweh: “And men will go into caves of the rocks, and into holes of the ground before the terror of the LORD, and before the splendor of His majesty, when He arises to make the earth tremble.” The judgment, according to Isaiah, is the result of idolatry by the nation of Israel (Isa. 2:12–18). The language of Hosea 10:8 is particularly similar to the Apocalypse: “They will say to the mountains, ‘Cover us!’ And to the hills, ‘Fall on us! … This prophetic oracle also concerns Yahweh’s judgment of Israel because of idolatry (Hos. 10:1–8).

Luke adapts this prophetic motif and applies it to the tribulation of the destruction of Jerusalem. The resulting sequence which has a close time proximity is 1) the abomination of desolation and siege of Jerusalem, (the midpoint of Daniel’s seventieth week) and the synoptic eschatological discourses; 2) then, people flee from Jerusalem to the mountains, and pregnant women have a particularly difficult time; 3) then, some people cry out for the mountains and hills to cover them.

A comparison of Luke 23:30 with the sixth seal of Revelation 6:12–17 demonstrates a further correlation. Revelation 6:15–17 states: “And the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man, hid themselves in the caves and among the rocks of the mountains; and they said to the mountains and to the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne,and from the wrath of the Lamb; for the great day of their wrath has come; and who is able to stand?”’ The Apocalypse expands on this prophetic announcement by elaborating on the type of people who will cry out. Isaiah and Hosea focus upon idolaters in Israel while the Apocalypse amplifies the prophecy to include Gentiles from every level of society. Charles notes there are seven classes of people enumerated, from the emperor to the slave, the rich to the poor, a motif that is repeated again by the writer (Rev. 6:15; 13:16; 19:18).[46] Ford maintains that the mention of seven classes, the number of completion, signifies that no enemy of God will escape the terrors of His judgments.[47] Luke does not explicitly state who is causing the judgment, but Revelation attributes the catastrophic judgment to the eschatological wrath of “Him who sits on the throne, and from the wrath of the Lamb” (Rev. 6:16).

A further correlation with other parallel eschatological discourses of Luke shows he also conceives of this period as a time “of great distress upon the land, and wrath to the people” (Luke 21:23). Luke 19:41–44 specifies the siege of Jerusalem as a consequence of God’s judgment because the people did not recognize that Jesus had come at a time of divine visitation.

An integration of these correspondences with the synoptics would suggest the sixth seal is an expansion of the synoptic eschatological discourses, and in particular, the Gospel of Luke. The proposal is that John has sequentially placed the sixth seal in conjunction with the abomination of desolation without making specific reference to it in the context of Revelation 6. The prophetic sequence would be 1) the abomination of desolation and the destruction of Jerusalem at the midpoint of Daniel’s seventieth week (Matt. 24:15; Mark 13:14; Luke 21:20); 2) people flee to the mountains (Matt. 24:16–18; Mark 13:15–16; Luke 21:21); 3) people cry for the mountains and rocks to fall on them and hide them from the wrath of God and the Lamb (Luke 23:30; Rev. 6:15–17).

A mathematical formula may help to illustrate this analogy. Mathematics teaches that if A=B, and B=C, and C=D, then A=D. Applying this logic to the texts, if the time sequence of A (the abomination of desolation is the midpoint of the seventieth week of Daniel and the tribulation of the synoptics), equals B (at this time the people flee to the mountains and women are warned about impending dangers); and the time frame of B equals C (the people cry out for the mountains to fall on them); and reference C equals D (the sixth seal of Revelation when the wrath of God and the Lamb initiate the great day of their wrath and people cry for the mountains to fall on them), then A (the abomination of desolation at the midpoint of Daniel’s seventieth week), equals or occurs at the time as D (the time of the sixth seal of the Apocalypse). Textual correlations that develop the expansion and chronological framework of the seventieth week of Daniel are 1) the abomination of desolation: Daniel 9:27 equals Matthew 24:15–19, Mark 13:14–17, and Luke 21:20–21; 2) people flee from persecution: Matthew 24:15–19, Mark 13:14–17, and Luke 21:20–21 equals Luke 23:29–31; 3) people cry for the rocks to hide them: Luke 23:29–31 equals Revelation 6:12–17; therefore, 4) Daniel 9:27 equals Revelation 6:12–17.

If this correlation is correct, then a structural bench mark is established. The bench mark is that the sixth seal is the midpoint of the Daniel’s seventieth week. The Apocalypse has amplified on this framework as expanded on by the synoptic writers in Matthew 24, Mark 13, and Luke 21. The first five seals have been demonstrated to be remarkably parallel and sequential to the “birth pangs” of the synoptics, therefore it is suggested that the sixth seal can be accepted as the dividing point of the seventieth week of Daniel. This would also suggested that further affinities between Daniel’s seventieth week and the synoptics should be observed in the later portion of the judgment section of the Apocalypse.

A Correlation Of The Synoptics With The Apocalypse (Rev 7-19) Within The Framework Of The Second Half Of The Seventieth Week Of Daniel

The third part of this section compares Revelation 7–19 with the eschatological synoptic discourses to discover further structural and literary parallels.[48] Revelation 7:1–8 describes the sealing of 144,000 people, 12,000 from each of the twelve tribes, with the “seal of the living God” (Rev. 7:2). The seal is for their protection from the plague which is about to be released on the world by the four angels who are standing at the four comers of the cosmos. Revelation 9:4 indicates the judgments are on the people of the world rather than those who follow the Lamb and are sealed by God.

This section may correspond to the synoptic writers’ descriptions of events which follow the flight of the people from the persecution that follows the abomination of desolation. Matthew and Mark suggest there is divine protection for some of the elect during this period: “And unless those days had been cut short, no life would have been saved; but for the sake of the elect those days shall be cut short” (Matt. 24:22; Mark 13:20). An angel ascends “from the rising of the sun,” and stops the plague of the four angels until the elect of God are sealed or protection (Rev. 7:2–3).

The second part of this chapter includes a vision of a great multitude from every nation and all peoples of the earth (Rev. 7:9–17). This Gentile multitude, clothed with white robes, is standing before the throne of God and the Lamb. The white robes suggest these people are martyrs as seen also under the fifth seal (Rev. 7:9; cf. 6:9–11). They are described as those “who come out of the great tribulation,” and they have washed their robes and made them white in the blood of the Lamb (Rev. 7:14). They serve in the temple of God and are “protected by the Lamb” (Rev. 7:14–17).

John may be seeking by this vision to comfort the Christian community which is under persecution. The synoptics indicate that immediately following the abomination of desolation,great persecution and death fall on the people of Jerusalem in particular and the rest of the world (Matt. 24:16–22; Mark 13:14–20; Luke 21:20–21). John portrays the final state of the persecuted by placing them in heaven with the Lamb. The synoptics pronounce a woe of judgment on the people of the world while John suggests final deliverance for those who follow the Lamb: “They shall hunger no more, neither thirst any more; neither shall the sun beat down on them, nor any heat; for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of the water of life; and God shall wipe every tear from their eyes” (Rev. 7:16–17). This time of unprecedented persecution on earth results in deliverance in heaven as the cries of agony on earth become the cries of worship in heaven (Rev. 7:1–17).

John envisions a temple of God with an altar and worship taking place (11:1). He is commanded to measure the temple precinct but to “leave out the court which is outside the temple, and … not measure it, for it has been given to the nations (ethnesin), and they will tread under foot (patēsousin) the holy city for forty-two months” (Rev. 11:2).[49] The Apocalypse appears to be paralleling a statement in Luke 21:24: “and Jerusalem [the holy city] will be trampled under foot (patoumenē) by the Gentiles (ethnōn) until the times of the Gentiles be fulfilled.”

This numerical sequence of three-and-a-half years certainly fits the theory that the Apocalypse is structured by the seventieth week of Daniel as elaborated by the synoptics, and divided into two periods of three-and-a-half years each. John envisions the temple being desecrated for a period of three-and-a-half years. This time frame is restated in Revelation 11:3: “And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days (forty-two months or three-and-a-half years), clothed in sackcloth.”

The two witnesses are described as two olives trees and two lampstands which is similar to symbolism found in Zechariah 4:3–14. The witnesses are given supernatural powers to defend themselves which is reminiscent of the narratives about Elijah and Moses (Ex. 7:20; 8:1–12:29; 1 Kings 17:1; 18:41–45; 2 Kings 1:10–12). This vision may be symbolic of the warriors of God who oppose the kingdom of Satan. The beast that arises from the abyss makes war against them and kills them. Their bodies lie dead in the streets for three-and-a-half days. After this time, they are resurrected and ascend to heaven. Judgment descends on the city of Jerusalem and the second woe is completed.

John introduces another series of narrative contemplations in order to establish a setting for the eschatological end (Rev. 12:1–14:20). Revelation 12:1–13:8 portrays the warriors of Satan who oppose the kingdom of God. The first vision depicts war on earth between the dragon, Satan, and the woman, Israel. The woman represents the people of Israel.[50] Arguments in support of this view are 1) the symbolism reflects the dream of Joseph in Genesis 37 which is a depiction of the foundation of the nation; 2) there is a symbolic reference to the birth of a manchild from the woman, and the manchild is a veiled reference to Jesus; 3) the woman flees to the wilderness for protection which corresponds to the flight of the people of Jerusalem to the mountains (Matt. 24:16–20; Mark 13:14–19; Luke 21:20–24). The correlation of protection for the woman by God for one thousand two hundred and sixty days is clearly a reference to the three-and-a-half year period of the second half of the tribulation, the second half of the seventieth week of Daniel (Rev. 12:6).[51]

The second part of the vision depicts war in heaven (Rev. 12:7–12). The Apocalypse describes the cosmic conflict between Michael and his angels, and Satan and his angels. The mention of Michael is reminiscent of Daniel 12:1: “Now at that time Michael, the great prince who stands guard over the sons of your people [Israel], will arise. And there will be a time of distress such as never occurred since there was a nation until that time, everyone who is found written in the book will be rescued.” John signifies by this vision that Satan’s end is near and deliverance for the saints will arrive.

The third aspect of this vision is the attack by Satan on the woman, Israel. The woman is able to flee to the wilderness with the aid of divine help. She is protected for “time and times and half a time” (Rev. 12:14). These events, and particularly this phrase, are reminiscent of Daniel 7:25 and 12:7. A similar beast who persecutes Israel is described by Daniel and John (Dan. 7:23–24; Rev. 12:3). Daniel 7:25 and 12:7 relate to a period of persecution that lasts for three-and-a-half years. John envisions the persecution of Israel lasting for three-and-a-half years, the time period from the committing of the abomination of desolation until the coming of the Son of Man.

In Chapter 13, the Apocalypse focuses on a beast that rises up out of the sea (Rev. 13:1–10). The description of this beast is similar to the great red dragon who persecutes the nation of Israel (Rev. 12:3; 13:1). The beast also represents a combination of beasts from Daniel 7:4–8, a leopard, bear, and lion (Rev. 13:2).[52] The beast is fatally wounded and supernaturally healed. As a result of this miracle, the “whole earth is amazed and follows after the beast and they worship the dragon” (Rev. 13:3–4). The synoptics state: “false christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt. 24:24; Mark 4:22).

The beast is given authority for forty-two months, during which he blasphemes God and makes war against the saints (Rev. 13:5–7). This is the fifth reference in Revelation to a period of three-and-a-half years. John portrays the abomination of desolation under the symbolism of the beast that rises up out of the sea. The language of John parallels the Lucan account as seen in the following: 1) captivity (aichmalōsian, Rev. 13:10, cf. Luke 21:24); 2) death by the sword (machairē, Rev. 13:10, cf. Luke 21:24); and 3) perseverance of faith (hupomonē, Rev. 13:10, cf. Luke 21:19).

Another beast arises “coming up out of the earth; and he had two homs like a lamb and he spoke as a dragon” (Rev. 13:11–18). The beast out of the earth causes the people of the earth to worship the beast out of the sea. He performs great signs and miracles with the result that he deceives “those who dwell on the earth” (Rev. 13:13–14). The Apocalypse envisions him giving lifeto a statue of the first beast. He imposes the mark of the first beast, “666” on “the people of the earth.” Those who do not accept the mark of the beast are either killed or ostracized from society (Rev. 13:15–18).

The second beast represents a pseudo-prophet or pseudomessiah. John describes him as a lamb (Rev. 13:11), an obvious parallel to Jesus, the Lamb, in the Apocalypse (Rev. 5:6–13; 7:9–17; 12:11; 13:8; 14:1–10; 17:14; 19:7–9).[53] This beast corresponds to the pseudo-prophets and pseudo-messiahs which the synoptics indicate precede the coming of the Son of Man (Matt. 24:24–26; Mark 13:21–22). The miracle of giving animation to the statue of the first beast seems to correlate with the synoptics’ view of the resurrection of Jesus, the Messiah.

Another angel proclaims the eternal gospel to all the people of the earth and exhorts them to fear and worship God because the hour of his final judgment is coming (Rev. 14:6–7). The language of the text intensifies as the “hour of His [God’s] judgment has come” (Rev. 14:7). This phrase is thematically repeated with greater intensity as the eschatological end draws near (14:15; 17:12; 18:10, 17, 19; one day, 18:8). This vision may be an expansion of Matthew 24:24: “And this gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end shall come” (cf. Mark 13:10).

The last vision of chapter 14 pictures “one like a Son of Man,” preparing to thrust a sickle of judgment into the earth (Rev. 14:14–20). This is a prelude to the parousia of Jesus and the judgment of Babylon. The symbolism represents the final stroke of God’s wrath on the world. Other angels come out of the temple, one with a sharp sickle, another with fire, and they execute the wrath of God on the earth. John takes traditional apocalyptic imagery and unfolds prophetic judgments that are similar to the synoptic gospels (Matt. 24:29–31; Mark 13:24–27; Luke 21:25–28).

Chapter 15 relates a sign in heaven which is the introduction to the last septet of judgments.[54] John states that these seven angels with seven plagues: “are the last, because in them the wrath of God is finished” (Rev. 15:1). This phrase echoes Revelation 10:7 where the angel of the seventh trumpet “is about to sound, the mystery of God is finished, as He preached to His servants the prophets.” These final eschatological judgments and sign correlate further with the fulfillment of the disciples’ questions concerning signs of the end of the age (Matt. 24:3; Mark 13:4; Luke 21:7).

The seven bowls of the wrath of God are the most devastating of the three septets (Rev. 16).[55] The first bowl judgment gives loathsome and malignant sores to those who have the mark of the beast (16:2). The second and third bowls transform the water systems of the earth into blood (Rev. 16:3–7). An interpretation of these judgments is offered by John: “O Holy One, because Thou didst judge these things; for they poured out the blood of the saints and prophets, and Thou hast given them blood to drink” (Rev. 16:5–6). The next two bowls affect the impact of the sun on the earth. The fourth bowl intensifies the rays of the sun so that men are scorched by its fierce heat. The fifth bowl blocks out the light of the sun so that the kingdom of the beast is darkened. The people of the beast gnaw their tongues in pain and blaspheme God because of the tormenting sores that have been inflicted on them.

The sixth bowl dries up the Euphrates river and prepares a way for the kings from the east to invade Palestine (Rev. 16:12–16). The dragon, the beast, and the false prophet, send forth three demonic spirits to deceptively persuade the kings of the whole world to gather at Har-Mageddon and fight against God. The sixth seal may be reflective of some parables which follow the synoptic eschatological discourses. Matthew suggests the coming of the Son of Man will be a time of devastation for the people of the earth (Matt. 24:36–39; cf. Luke 17:21–37). The Apocalypse exhorts the reader to watchfulness (Rev. 16:15) which may parallel the parabolic exhortations of- 1) the fig tree (Matt. 24:32–36; Mark 13:28–32; Luke 21:29–33); 2) the days of Noah (Matt. 24:36–39; Luke 17:26–27); 3) the watchful householder (Matt. 24:42–44; Mark 13:33–37; Luke 21:34–36); 4) the wise servant (Matt. 24:45–51; Luke 12:42–46).

The seventh bowl announces the consummation of God’s judgment (Rev. 16:17–21). A scene of unprecedented lighting, earthquakes, and hailstones announces the final catastrophic judgment of God (Rev. 16:18). The earthquakes cause worldwide destruction, particularly in the city of Babylon: “And the great city was split into three parts, and the cities of the nations fell. And Babylon the great was remembered before God, to give her the cup of the wine of His fierce wrath” (Rev. 16:19).

Chapters 17 and 18 record God’s judgment on Babylon the Great. Babylon is depicted in chapter 17 as a harlot who leads the nations into immorality and abominations (Rev. 17:1–7).[56] John amplifies the abomination of desolation under the symbolism of the Great Harlot (Matt. 24:15; Mark 13:14). The harlot is identified as a “great city, which reigns over the kings of the earth” (Rev. 17:18). She is seen sitting on a beast that is representative of world powers and leaders. This beast is the beast out of the sea in chapter 13 since both creatures are identified as having seven heads and ten horns (Rev. 13:1; 17:3). The harlot is depicted as a persecutor who has murdered the saints and witnesses of Jesus. This is a common motif of the Apocalypse as each of the beasts murders the saints of God (11:7; 12:13; 13:7, 17).

Another angel announces: “Fallen, fallen is Babylon the great! And she has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird” (Rev. 18:2). Chapter 18 focuses on the reaction of the people to the destruction of Babylon. God’s vengeance is executed on Babylon because of her sensual and immoral character (Rev. 16:2–4), and murderous persecution of the saints (Rev. 16:6–8). In a similar thought, the synoptics maintain that the enemies of God will be thoroughly destroyed at the parousia of the Son of Man (Matt. 24:36–41; Luke 17:26–30).

The kings, merchants, and people of the world lament the fiery destruction of the city because she is a great source of commerce and pleasure to them. The Apocalypse presents the destruction as a swift and catastrophic event that totally annihilates the city (Rev. 18:8, 10, 17, 19). The writer contrasts the reaction of the people of the world and the saints in heaven as the fon-ner group mourn the destruction while the latter rejoice because at last their blood is avenged (Rev. 18:20). Matthew emphasizes that the people of the earth will mourn the events of the parousia of the Son of Man (Matt. 24:30).

Chapters 17 and 18 are an apocalyptic portrayal of the final judgment recorded in the synoptic gospels and are the conclusion of the seventieth week of Daniel.[57] Correlations to the synoptics include: 1) the world is filled with abominations; 2) the saints and witnesses of God are persecuted and murdered; and 3) the Son of Man returns and overcomes his enemies and delivers his elect people.

The climax of the seventieth week of Daniel and the eschatological synoptic discourses is amplified in chapter 19. The coming of the Son of Man brings vengeance on his enemies and deliverance to the elect. A great multitude in heaven proclaims “Hallelujah” to God in view of his judgments. The saints are pictured as the bride of the Lamb in contrast to the harlot of Babylon (19:7–9). John portrays the Son of Man coming out of heaven on a white horse. He is accompanied by the armies of heaven and executes judgment and war on his enemies. The beast, false prophet, and people who worship the beast are all destroyed by the power of the Lamb (19:17–21). The elect of God are delivered and the kingdom of God is established.

There are numerous thematic and linguistic parallels between the synoptic eschatological discourses and the judgment section of the Apocalypse.[58] These thematic affinities demonstrate a further correlation between the Apocalypse and the synoptics. The following examples are representative of the expansion of synoptic eschatological themes in the Apocalypse.

The succeeding chart illustrates the textual correlations that are identified in this study.

Textual Parallels between the Synoptics and the Apocalypse

The Setting in the Temple

Rev. 4:1–5:14

Matt. 24:1–3; Mark 13:1–4; Luke 21:1–7

The Beginning of Birth Pangs

Rev. 6:1–17

Matt. 24:4–14; Mark 13:5–13; Luke 21:8–17; 23:27–31

Unprecedented Great Tribulation

Rev. 7:1–9:21

Matt. 24:21–22; Mark 13:19–20; Luke 21:18–19

The Abomination of Desolation and Persecution

Rev. 10:1–14:13

Matt. 24:15–28; Mark 13:14–23; Luke 21:20

Final Judgment and Parousia of the Son of Man

Rev. 14:14–19:21

Matt. 24:29–31; Mark 13:24–27; Luke 21:25–28; Matt. 24:36–39; Luke 17:22–30

Summary

The Apocalypse clearly evidences the influence of synoptic eschatological discourses on its content and structure. The first five seals patently parallel the “birth pangs” of the synoptics. These judgments follow the sequential order of all three synoptic gospels. Furthermore, the sixth seal has been shown to correlate with eschatological passages in Luke to evidence the establishment of the midpoint of Daniel’s seventieth week. The cumulative testimony of thematic and linguistic affinities strongly suggests that John has also adapted synoptic motifs into the development of the latter chapters of his Apocalypse. John has amplified on the synoptic eschatological discourses by means of apocalyptic imagery and incorporated new material to present his view of end time events.

This final chart manifests the structural relationships between the seventieth week of Daniel 9 and the judgment section of the Apocalypse. The Apocalypse is divided according to the correlations which are established between the seventieth week of Daniel 9, the synoptic eschatological discourses, and the content of Revelation 4–19.

Revelation in Correlation to the Seventieth Week of Daniel

Daniel 9:27a - First Half

Matt. 24:4–14; Mark 13:4–13; Luke 21:8–19; 

Revelation 

Introduction of Seven Seals 4:1–5:14 

First Seal: White horse 6:1–2 

Second Seal: Red horse 6:3–4 

Third Seal: Black horse 6:5–6 

Fourth Seal: Ashen horse 6:7–8 

Fifth Seal: Martyrs under the altar 6:9–11 

Sixth Seal: Great day of God’s wrath 6:12–17

Daniel 9:27b - Mid & Second Half

Matt. 24:15–28; Mark 14:14–23; Luke 21:20–24 

Revelation 

Redeemed of God 7:1–17 

Breaking of Seventh Seal, Seven Trumpets 8:1–6 

First Trumpet: 1/3 earth destroyed 8:7 

Second Trumpet: 1/3 sea destroyed 8:8–9 

Third Trumpet: 1/3 water destroyed 8:10–11 

Fourth Trumpet: 1/3 celestial hosts destroyed 8:12 

Introduction of the Three Woes 

Fifth Trumpet, First Woe: men tormented 9:1–12 

Sixth Trumpet, Second Woe: 1/3 mankind 9:13–21 

Little Scroll Final Judgment 10:1–11 

Two Witnesses Persecuted 11:1–14 

The Seventh Trumpet 11:15–19 

A Woman, Male child, Satan in conflict 12:1–17 

Beast out of the sea 13:1–10 

Beast out of the earth 13:11–18

Daniel 9:27b - Final Days

Matt. 24:29–31; Mark 13:24–27; Luke 21:25–28 

Revelation 

Visions and Proclamations of the End 14:1–20 

Introduction: Seven Bowls 15:1–8 

First Bowl: malignant sores 16:1–2 

Second Bowl: sea destroyed 16:3 

Third Bowl: rivers destroyed 16:4–7 

Fourth Bowl: scorching heat 16:8–9 

Fifth Bowl: darkness 16:10–11 

Sixth Bowl: preparation for war 16:12–16 

Seventh Bowl: worldwide destruction 16:17–21 

Destruction of Babylon 17:1–18:24 

Parousia of Jesus Christ 19:1–16 

Judgment: beast, false prophet, people 19:17–21

A Critique Of The Structure Of Revelation As Proposed By The Pre-Wrath Rapture Theory

Having established a chronological and sequential outline for Revelation in relationship to the synoptic eschatological discourses and Daniel 9:27, it is now possible to compare this exegetical outline to the Pre-Wrath Rapture theory of Marvin Rosenthal. Rosenthal states the basic theses of his view:

1. The Rapture of the church will occur immediately prior to the beginning of the Day of the Lord.
2. The Day of the Lord commences sometime with the second half of the seventieth week.
3. The cosmic disturbances associated with the sixth seal will signal the approach of the Day of the Lord.
4. The Day of the Lord will begin with the opening of the seventh Seal (Rev. 8:1).[59]

Rosenthal’s conclusions are summarized throughout the book on various charts. The following chart is a compilation of his framework.

PRE-WRATH RAPTURE

Seals - Man’s wrath through Antichrist

Trumpets - God’s wrath on all mankind

Bowls - God’s wrath on the nations

The Error Of The Midpoint Of The Tribulation

There are four critical weaknesses that are identified with this chart and the Pre-Wrath Rapture theory.[60] The first problem concerns the placement of the midpoint of the tribulation between the fourth and fifth seals. As demonstrated previously in this article, the midpoint of the tribulation and the abomination of desolation are located during the sixth seal of Revelation 6:12–17.[61] Rosenthal must maintain this rnidpoint separation of the seventieth week of Daniel between the fourth and fifth seals because the sixth seal clearly contains the wrath of God.[62] Revelation 6:16–17 clearly states: “and they said to the mountains and to the rocks, ‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come; and who is able to stand?’”

The Pre-Wrath theory needs to stretch out the seal judgments in order to have time for the false dichotomy that Rosenthal has created between the Great Tribulation and the Day of the Lord. The fact that the sixth seal is the midpoint of the tribulation and clearly states that the wrath of God is present, forces any biblical pre-wrath theory to be moved back to at least a mid-tribulational position in order to be pre-wrath.[63] Rosenthal requires a three and one-half year period for the Great Tribulation and the Day of the Lord. Therefore in order to fit his chronology, he must move the sixth seal into the latter part of the second-half of the Tribulation because the wrath of God completes the Great Tribulation and begins the Day of the Lord.

The Error Of The Duration Of The Great Tribulation

Rosenthal argues that the Great Tribulation is shorter than three and one-half years.[64] A correlation of Daniel 12:1 and Matthew 24:21 demonstrates that the Great Tribulation is a three and one-half year period. Daniel 12:1 states: “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress (LXX, kairos thlipsēs), such (LXX, thlipsis) as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.” Matthew 24:21 parallels the language of Daniel 12:1, referring to events that include and follow the midpoint of the abomination of desolation: “for then there will be a great tribulation (thlipsis megalē), such as has not occurred since the beginning of the world until now, nor ever shall.”

It is clear that Daniel 12:1 and Matthew 24:21 are both referring to a time which is further defined as the “Great Tribulation.” Daniel 12:6–7 defines the length of this period of time: “And one said to the man dressed in linen, who was above the waters of the river, ‘How long will it be until the end of these wonders?’ And I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever that it would be for a time, times, and half a time; and as soon as they finish shattering the power of the holy people, all these events will be completed.” This designation of time, times, and half a time refers to a period of three and one-half years.[65]

The Error Of A False Dichotomy Between The Wrath Of Man And God

A third critical weakness of the Pre-Wrath Rapture is the structural and exegetical dichotomy between the wrath of God and the wrath of man in relationship to the seal judgments. Rosenthal argues that the seal judgments are the wrath of man rather than God.[66] This dichotomy is necessary in order to maintain his view; otherwise, God’s wrath is executed during the first-half of the tribulation. The presence of God’s wrath in the first half forces a pre-wrath view to a pretribulational viewpoint.

There are four reasons for understanding that Revelation 4:1–6:17 contains the wrath of God. The wrath of man is under the sovereign control of God and His wrath at times works in conjunction with the wrath of man. One example is found in the destruction of the Harlot of Babylon (Rev. 17–18). This judgment is the will of God but it is carried out by the forces of the Beast: “And the ten horns which you saw, and the beast, these will hate the harlot and will make her desolate and naked, and will eat her flesh and will bum her up with fire. For God has put it in their hearts to execute His purpose by having a common purpose, and by giving their kingdom to the beast, until the words of God should be fulfilled” (Rev. 17:17–18).

A second line of evidence is that Jesus Christ is the One Who breaks the seals and initiates the judgment (Rev. 6:1). Christ is establishing His rule on earth in which mankind will honor Him (Rev. 5). John 5:22–23, 27 states: “For not even the Father judges anyone, but He has given all judgment to the Son, in order that all may honor the Son, even as they honor the Father. … and He gave Him authority to execute judgment, because He is the Son of Man” (see also Daniel 7:13–14).

The cosmic phenomenon that issues forth from the throne of God evidences that the judgment and wrath of God has begun (Rev. 4–5). Each of the septet judgments: seals, trumpets, bowls, as well as other plagues, is preceded by the execution of a cosmic phenomenon such as lightning, thunder, and earthquakes, which come forth from the throne of God (Rev. 4:5; 6:12–14; 8:5; 11:19; 15:8; 16:18). This cosmic phenomenon signals the outpouring of God’s judgment on the world. These judgments are filled with His wrath and bring devastating destruction. The presence of these signals prior to the breaking of the seals certainly indicates that the seals are part of God’s judgment during the Tribulation.[67]

The final conformation that Revelation 4:1–6:17 contains the judgment of God is the corroboration that the seal judgments are characteristic of God’s wrath. Ezekiel 14:21 is an example of God’s judgments that are similar to the first five seals: “For thus says the Lord God, ‘How much more when I send My four severe judgments against Jerusalem: sword, famine, wild beasts, and plague to cut off man and beast from it.’”[68]

The Error Of The Chronological Placement Of The Bowl Judgments

Rosenthal places the bowl judgments after the second coming of Jesus Christ. The sequential placement is in contradiction to the plain reading of the text.[69] The critical weakness with this view is that it wrenches the septet bowl judgments (Rev. 15–16) out of John’s literary, sequential, and chronological order by placing them after the second coming of Christ (Revelation 19). After the execution of the bowl judgments, one of the seven angels of the bowl judgments shows John the coming destruction of Babylon (Rev. 17:1). After the destruction of Babylon, Revelation 19:1–2, 11 states: “After these things I heard as it were, a loud voice of a great multitude in heaven saying, ‘Hallelujah! Salvation and glory and power belong to our God; … And then I saw heaven opened; and behold, a white horse, and He who sat upon it is called Faithful and True; and in righteousness He judges and wages war.” Therefore, since the bowl judgments precede the destruction of Babylon; and since the destruction of Babylon precedes the second coming of Christ, it is impossible to place the bowl judgments after the second coming of Christ without disregarding the plain sequential statements of the text.

He further correlates the bowls to a thirty-day period based on Daniel 12:11. He suggests that this is a time of mourning but there is no textual indication for this in Daniel 12:11. There is nothing in Revelation to suggest that the bowl judgments are a period of thirty days. In contrast, the reaction of the people to the bowl judgments is that “they did not repent, so as to give Him glory” (Rev. 16:10), “they did not repent of their deeds (Rev. 16:11),” and they “blasphemed God” (Rev. 16:21).

Conclusion

This two part article has demonstrated the current lack of consensus on the structure of the Apocalypse of John. Previous research has followed various approaches such as: liturgical form, drama-play, combat-myth, numerical models, and chiastic patterns.

The present study has argued that the structure of Revelation is established by three major principles: 1) the broad framework recorded in Revelation 1:19; 2) the sequential nature of the septet judgments; and 3) the impact of the seventieth week of Daniel 9:27 on the judgment section of Revelation 4–19. The judgment section of the Apocalypse (Revelation 4–19) is structured, in part, by the seventieth week of Daniel 9:27. The crucial literary and structural motif by which this framework is evidenced is the phrase, “abomination of desolation” (MT s̆āqûṣîm mes̆ōmēm, LXX to bdelugma tēs erēmōseōs). This structure reflects an amplification of the synoptic eschatological discourses. Linguistic and thematic analysis establishes parallels between the synoptic gospels and the Apocalypse.

Luke 21:22–23 and 23:28–31 provides a literary-critical key for establishing a structural bench mark in Revelation 6. Revelation 6:12–17 has been demonstrated to be the midpoint of Daniel’s seventieth week. The first five seals (Rev. 6:1–11) correlate directly with the preliminary signs (birth pangs) of the synoptics. Revelation 7–19 is observed to be an expansion of the synoptic gospels within the framework of Daniel 9:27.

The structural pattern of the seal, trumpet and bowl judgments manifest the continuous and sequential nature of Revelation. Revelation is one literary unit with a progressive movement from beginning to end. John incorporates “narrative previews,” to amplify major characters or events that are developed later in the work, and “narrative synopses” that review past events and lead the reader into future episodes.

The Revelation manifests six major sections for the whole book: 1) Prologue, chap. 1; 2) Letters to the Seven Churches, chaps. 2–3; 3) God’s Wrath and Great Tribulation, chaps. 4–19; 4) Millenial Kingdom of God, chap. 20; 5) New Jerusalem, chaps. 21:1–22:5; and 6) Epilogue, chap. 22:6–21.

Finally, this article has demonstrated the false dichotomies and critical weaknesses of Marvin Rosenthal’s Pre-Wrath Rapture theory. The wrath of God has been demonstrated to be evident throughout the entire period of the seventieth week of Daniel, and therefore, a Pre-Wrath Rapture must be Pretribulational.

Notes

1. Marvin Rosenthal, The Pre-Wrath Rapture of the Church (Nashville: Thomas Nelson, 1990).
2. G. K. Beale, “The Influence of Daniel upon the Structure and Theology of John’s Apocalypse,” JETS 27 (1984): 413-23.
3. Ibid., 415.
4. Jan Lambrecht, “A Structuration of Revelation 4, 1–22, 5, ” in L’Apocalypse johannique et l’Apocalyptique dans le Nouveau Testament BETL 53 (Louvain: Leuven University Press, 1980), 79.
5. Robert L. Thomas, “John’s Apocalyptic’Outline,” BSac 123 (1966): 334-41.
6. John M. Court, Myth and History in the Book of Revelation (Atlanta: John Knox, 1979), 43.
7. See G. Bornkamm, “Die Komposition der apokalyptischen Visionene in der Offenbarung Johannes,” ZAW 36 (1937): 132-49, and Leon Morris, The Revelation of St. John TNTC (Grand Rapids: Eerdmans, 1969), 41.
8. Court, (1979), 48.
9. Bornkamm, (1937), 132–49. Bornkamm only maintains recapitulation for the trumpet and bowl septets and not the seals.
10. Robert Mounce, The Book of Revelation NICNT (Grand Rapids: Eerdmans, 1977), 46. See also Lambrecht, (1980), 95–99. Lambrecht cites Revelation 7:1–17; 10:1–11:13; 12:1–14:20 as examples. He uses the term “intercalations,” and suggests they have a delaying function but do not disturb the structure or flow of the narrative.
11. Merrill C. Tenney, Interpreting Revelation (Grand Rapids: Eerdmans, 1957), 74–80.
12. Dale Ralph Davis, “The Relationship between the Seals, Trumpets, and Bowls in the Book of Revelation,” JETS 16 (1973): 150.
13. See Gary Cohen, Understanding Revelation (Chicago: Moody, 1978), 86–94 for a complete analysis of succession within the septets.
14. See G.R. Beasley-Murray, The Book of Revelation NCB, (London: Marshall, Morgan, Scott, 1974), 87–88 and Lambrecht, (1980), 93.
15. Up Vanni, La struttura letteraria dell’Apocalisse Aloisiana 8 (Rome: Herder, 1971), 123–33, 163–66.
16. Davis, (1973),150.
17. Ibid.
18. R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, 2 vols. ICC (New York: Charles Scribner’s Sons, 1920), 1:158–59; J. M. Ford, Revelation: Introduction, Translation and Commentary AB 38 (Garden City: Doubleday, 1975), 104; Mathias Rissi, “The Rider on the White Horse,” Int 18 (1964): 4-7–418; John M. Court, (1979), 49–81; J. P. M. Sweet, Revelation (Philadelphia: Westminster, 1979), 52–54; A. Wilkenhauser, Die Offenbarung des Johannes ubersetzt und erklart RNT 9 (Regensburg: Frederick Pustet, 1947).
19. Zane C. Hodges, “The First Horseman of the Apocalypse,” BSac 119 (1962): 324. See also J. S. Considine, “The Rider on the White Horse,” CBQ 6 (1944): 406-22 and Pierre Prigent, LApocalypse de Saint Jean CNT 14, (Lausanne: Delachaux et Niestle, 1981), 107–110.
20. Hodges, (1962), 324–34.
21. Sweet, (1979), 137.
22. Rissi, (1964), 413–18. See also Martin Rist and Lynn Harold Hough, The Revelation of St. John the Divine IB 12 (New York: Abingdon, 1957), 81.
23. Rissi, (1964), 415–16.
24. Charles, (1920), 1:164 acknowledges the first four horsemen represent the archē ōdinōn of Mark 13:8 and therefore argues that the primary reference of the first seal is war.
25. R. C. H. Lenski, The Interpretation of St. John’s Revelation (Columbus: Wartburg, 1943), 224 points out: “after the great Pax Romana which continued for two centuries, from … 30 B.C., … to A.D. 192, the era of civil strife set in which continued for ninety-two years, in which thirty-two emperors and twenty-seven pretenders kept up the turmoil.”
26. BAGD s.v. “denarion,” 179.
27. Adela Yarbro Collins, The Apocalypse (Wilmington: Glazier, 1979), 45–46.
28. Mikhail Rostovtzeff, The Social and Economic History of the Roman Empire, 2 vols. (Oxford University Press, 1957), 1:145–47; Rist, (1957), 413. See also Charles, (1920), 1:167 and Suetonius Domitian 7 and 14.
29. BAGD s.v. “Thanatos,” 350–51.
30. Court, (1979), 65.
31. TDNT s.v. “Hades,” by Joachim Jeremias, (1964), 1:148–49.
32. BAGD s.v “Thēriōn,” 361.
33. BAGD s.v. “Thanatos,” 350–51.
34. Eduard Lohse, Die Offenbarung des Johannes NTD 11 (G6ttingen: Vandenhoeck & Ruprecht, 1976), 47–48. See Heinrich Kraft, Die Offenbarung des Johannes HNT 16A (Ttibingen: Mohr, (1974), 110. Kraft suggests this cry echoes Psalm 79, an imprecatory Psalm.
35. W. Bousset, Die Offenbarung Johannes Meyerk 16 (Gottingen: Vandenhoeck and Ruprecht, 1906), 271 suggests that the Apocalypse condones a strong attitude of hatred and hope for vengeance.
36. Paul S. Minear, I Saw a New Earth (Washington: Corpus Books, 1968), 261 notes this phrase is used eleven times in four visions. He concludes these people are symbolic of the offenses of the Antichrist who opposes the faithful.
37. Charles, (1920), 1:184. He cites as examples: Ps. 114:2; 1 Enoch 62:16; 108:12; 2 Enoch 22:8. See also George B. Caird, A Commentary on the Revelation of St. John the Divine (New York: Harper and Row, 1984),86.
38. Richard Bauckham, “Ibe Eschatological Earthquake in the Apocalypse of John,” NovT 19 (1977): 224-33.
39. Lohse, (1976), p. 49 lists “4.Esr.6, 14ff.; Himmelfahrt des Mose 10, 4ff.; Baruch-Apk. 70, 8; Sibyll. Or. 3, 80ff.; 669ff.” as other examples of this motif in apocalyptic literature.
40. See Caird, (1966), 80.
41. Rist, (1957), 416.
42. Sweet, (1979), 143.
43. Ibid.
44. Jerome Neyrey, The Passion According to Luke (New York: Paulist, 1985), 112.
45. BAGD sx. “tote,” 823.
46. Charles, (1920), 1:181.
47. J. M. Ford, Revelation (1975), 112.
48. See John A. McLean, “The Seventieth Week of Daniel 9:27 as a Literary Key for Understanding the Structure of the Apocalypse of John,” (Ph.D. dissertation, University of Michigan, 1990), 213–47 for a complete development of the relationship of Revelation 7–19 to the synoptics.
49. Bousset, (1906), 315–18, 325–31 and Charles, (1920), 1:270–71 suggest that 11:1–2 is a fragment of a Zealot pamphlet written during the siege of Jerusalem. See Alan McNicol, “Revelation 11:1–14 and the Structure of the Apocalypse,” ResQ 22 (1979): 193-202 for a critique of this theory.
50. Charles, (1920), 1:314–15 and Eugenio Corsini, The Apocalypse: The Perennial Revelation of Jesus Christ GNS 5 (Wilmington: Glazier, 1983), 214–15. See A. Feuillet, The Apocalypse Staten Island: Alba House, 1964), 112–17; Collins, (1976), 57–100; and P. Prigent, Apocalypse 12: Historie de l’exégse BGBE 2 (Tfibingen: Mohr, 1959), for excellent surveys of various interpretations of the identity of the woman. Prigent attempts to ascertain the impact of the history of religions on the formation of Revelation 12.
51. Corsini, (1983), 234–36.
52. See K. Hanhart, “The Four Beasts of Daniers Vision in the Night in the Light of Rev. 13:2, ” NTS 27 (1980), 576–83 for various interpretations concerning this beast.
53. Charles, (1920), 1:357, and Mounce, (1977), 258–59.
54. See H. Müller, “Die Plagen der Apokalypse,” ZNW (1960): 268-78. Müller suggests there are five common motifs throughout the bowl septet: 1) authority granted the angels; 2) execution of authority; 3) resulting impact; 4) devastation to creation; 5) reply of men to God.
55. J. M. Ford, “The Structure and Meaning of Revelation 16, ” ExpTim 98 (1987): 327-31 points out the Content of chapter 16 contains: 1) a pattern similar to the Exodus tradition and plagues; 2) poignant use of dramatic irony; and 3) the use of magical material.
56. See Court, (1979), 122–53 for a survey of historical interpretations concerning the identification of the beast and harlot.
57. Kraft, (1974), 214–15.
58. Polemos, ethnos, seismos, pseudoprophetēs, and bdelugma are examples of themes which are unique to the synoptics and Apocalypse within the New Testament corpus.
59. Rosenthal, 60.
60. In this article only the structural problems of Rosenthal’s Pre-Wrath Rapture theory are cited. See BSac 148 (Oct-Dec 1991) for this author’s critique of hermeneutical, exegetical and theological problems with this theory.
61. See pages 14–17.
62. Rosenthal seeks to circumvent this problem by arguing that the aorist tense is futuristic rather than past. He contends that ēlthēn should be translated “is come - it is about to occur.” I do not deny that ēlthēn can have a futuristic aspect (see Rev. 19:7), but not in this context. See Rev. 5:7; 7:13; 8:3; 11:18; 17:1, 10; 18:10; 21:9 where ēlthēn is used in other contexts that shows the reaction of people is based on previous events and therefore must be translated with a past tense nuance.
63. Evidence that the entire seventieth week of Daniel contains the wrath of God is demonstrated in the author’s article in BSac 148 (Oct-Dec 1991), 387–98.
64. Rosenthal, 109–10.
65. See Revelation 12:6, 14; 13:5.
66. Rosenthal, 143.
67. See Richard Bauckham, “The Eschatological Earthquake in the Apocalypse of John,” NovT 19 (1977): 224-33 for further discussion.
68. See also passages like Leviticus 26:22–25; Deuteronomy 28:21–25; Jeremiah 15:2–4; 16:4; Ezekiel 5:12–17 for further examples of cosmic catastrophes which parallel the five seals and are characteristic of God’s wrath.
69. Rosenthal, 146. See also his chart on 147, 276.