The Wrath Of God Is Revealed Revelation 6 Introduction: Fill & Download for Free

The majority position amongst New Testament scholars, at least the ones who aren't conservative Christians, is that he was - he was a Jewish apocalyptic preacher of a kind that would have been reasonably common at the time. Some scholars, particularly liberal Christian ones, maintain that he was more of a moral teacher or sage preaching a messages of social justice and that the apocalyptic parts in the gospels were later developments on his message. This is maintained mainly by the scholars who made up the "Jesus Seminar", but it was never a position widely accepted outside of the US and is on the wane at the moment.Apocalyptic Expectation in First Century JudaismJesus was born into a world in which many Jews were expecting an apocalypse. The word is from the Greek ἀποκάλυψις meaning literally "an uncovering, a revelation". It is used to refer to a series of cataclysmic cosmic events in which God was going to intervene in the world and transform it, largely because this future event was detailed in prophetic texts in which the writers talk about how this was "revealed" to them, usually in a vision or dream. The Old Testament book of Daniel is partly a series of apocalyptic visions (tacked onto an earlier work) and a number of other Jewish works of apocalyptic vision appeared in the late centuries BC and early centuries AD, including Enoch, the Assumption of Moses and Baruch. Christianity inherited this tradition and the New Testament includes Revelation, an apocalyptic vision, as its final book as well as the "little apocalypse" depicted as a sermon of Jesus in Mark 13.What these visions have in common is the idea of the Jewish god Yahweh intervening in history, destroying his enemies, redeeming the faithful, judging the wicked and/or establishing his kingship on earth and ruling a renewed earth directly.After centuries of being conquered by the Babylonians, Persians, Greeks and Romans, Jews of Jesus' time found their seeming perpetual subjugated status hard to reconcile with the idea they were Yahweh's "chosen people". The idea that these conquests were punishments for unfaithfulness to Yahweh eventually gave rise to the idea that one day, if enough Jews showed sufficient faith, Yahweh would intervene directly in history and restore Israel under the line of David. As time went on, this idea became more elaborate, with visions of Yahweh sweeping away the foreigners, judging the unrighteous and renewing the world to a pre-Eden perfection.The idea of this coming "kingship of Yahweh" was linked to the idea of a restoration of the line of David, with a Davidic king - also called "the Son of Man" - ruling the renewed earth as Yahweh's right hand. By Jesus' time, under the oppression of the Romans, this was a hopeful idea for many devout people and there was a hope that this "kingship of Yahweh" was coming soon.Jesus as an Apocalyptic PreacherThere are several key reasons scholar believe the apocalyptic sayings and teachings found in the gospels are original to Jesus and not later developments on his teachings: (i) they are attested in early, independent sources across the earliest Jesus sect tradition, (ii) they are also found in the teaching attributed to his predecessor John the Baptist, (iii) they are inextricably linked to his parables, his miracles and his moral teaching, underpinning his entire ministry, (iv) the earliest parts of the gospels have Jesus declaring the coming apocalypse will be very soon, in his lifetime or at least in the lifetime of his followers, while later traditions play this down. These are worth looking at in detail:(i) Early AttestationBy "early" I'm here referring to the parts of the New Testament texts which are regarded by textual scholars as most likely earlier than other elements. So gMark is generally regarded as being the first of the gospels to be written (c. 70 AD +), which means that if something is in gMark but not in gJohn then it is regarded as being part of an earlier tradition and therefore more likely to be historical. Apocalyptic sayings are found throughout gMark, including in the summary of Jesus' teaching that he uses to introduce the story of his ministry:After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingship of God is close at hand! Repent and believe in this good news!” (Mark 1:14-15)In other places he goes into more detail about what will happen as part of this coming "kingship of God", which he says will not be "good news" for those who don't repent:“But in those days, following that distress, the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken. At that time people will see the Son of Man coming in clouds with great power and glory. And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens. ... Truly I tell you, this generation will certainly not pass away until all these things have happened." (Mark 13:24-27, 30)The Q material - early material used by both the writers of gMatt and gLuke but not found in their other source, gMark - also contains this apocalyptic content:For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. Just as it was in the days of Noah, so too it will be in the days of the Son of Man. They were eating and drinking, and marrying and being given in marriage, until the day Noah entered the ark, and the flood came and destroyed all of them. Likewise, just as it was in the days of Lot: they were eating and drinking, buying and selling, planting and building, but on the day that Lot left Sodom, it rained fire and sulphur from heaven and destroyed all of them -- it will be like that on the day that the Son of Man is revealed.I tell you, on that night there will be two in one bed; one will be taken and the other left. There will be two women grinding meal together; one will be taken and the other left." Then they asked him, "Where, Lord?" He said to them, "Where the corpse is, there the vultures will gather."(17:24-37)These sayings are also found in early material unique to gMatt:“As the weeds are pulled up and burned in the fire, so it will be at the end of the age. 41 The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. 42 They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears, let them hear. (Matthew 13:40-43)And in early material unique to gLuke:“Be careful, or your hearts will be weighed down with carousing, drunkenness and the anxieties of life, and that day will close on you suddenly like a trap. 35 For it will come on all those who live on the face of the whole earth. 36 Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man.” (Luke 21:34-36)But what we don't find is sayings like this in gJohn or in any of the non-Pauline epistles which seem to be later traditions. This apocalyptic imagery - of the kingship of God beginning with a spectacular appearance of the Messianic "Son of Man" figure who features in Daniel and in many other Jewish apocalyptic works - is found throughout the earliest material and becomes played down or disappears completely in the later traditions.(ii) The Baptist as an ApocalypcistThe opening of the earliest gospel begins not with Jesus but with the teaching of John the Baptist.And so John the Baptist appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins..... And this was his message: “After me comes the one more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie. I baptise you with[e] water, but he will baptise you with the Holy Spirit.” (Mark 1: 4,7-8)The Baptist clearly preached repentance because of the imminent coming of the kingship of God and the appearance of the Messiah. The later gospels portray Jesus as the Messiah and John as acknowledging him as such (see John 1:35-37), but in the earliest gospel John says nothing to Jesus when he is baptised, does not acknowledge him or declare him the Messiah. This is also the case in gLuke, who follows gMark's story. The writer of gMatt seems to have had a problem with this lack of acknowledgement, adding a element where the Baptist objects to baptising the Messiah. And gJohn gets rid of the baptism altogether and simply has John loudly declare Jesus to be the Messiah.Here we see an evolving story where the gospel writers have to deal with a very awkward fact - Jesus was a subordinate to the Baptist.In the earliest traditions Jesus is simply baptised to have his sins forgiven, fasts in the wilderness and only begins preaching when the Baptist is imprisoned. There is also a Q tradition that has the Baptist wondering who Jesus is and sending messengers to him to ask if he is the Messiah (7:18-23). As much as the gospel writers try to get around it, it seems Jesus was originally a follower of or at least inspired by the teachings of the Baptist.And the Baptist was clearly an apocalypcist:John said to the crowds coming out to be baptised by him, “You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. The axe is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.” (Luke 3:7-9)This is very much the message of an apocalyptic preacher - repent, because judgement is coming soon. Like Jesus, the Baptist is depicted as using imagery of harvest and of the burning of waste products. And he too stresses the imminence of the coming kingship of God - an axeman only puts his axe to the root of a tree when he is about to begin chopping.The evidence clearly indicates that Jesus got his apocalyptic message from the Baptist or was at least heavily influenced by it.(iii) Parables, Miracles and the Kingship of GodBoth the reported parables of Jesus and his miracles make most sense in the context of an apocalypcist's ministry. Many of the parables explicitly begin with the words "The kingship of God will be like ... ". Many others are warnings of the imminence of the coming kingship. The Parable of the Watchful Servant is one example of many:"Let your waist be dressed and your lamps burning. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. Blessed are those servants, whom the lord will find watching when he comes. Most certainly I tell you, that he will dress himself, and make them recline, and will come and serve them. They will be blessed if he comes in the second or third watch, and finds them so. But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not allowed his house to be broken into. Therefore be ready also, for the Son of Man is coming in an hour that you don't expect him" (Luke 12:35-40)The Parable of the Wise and Foolish Virgins (Matt 25:1-13), the Parable of the Great Banquet (Matt 22:1-14), the Parable of the Wicked Husbandmen (Mark 12:1-12) the Parable of the Weeds (Matt 13:24-30) the Parable of the Net (Matt 13: 47-52) and many others are clear apocalyptic warnings of the coming judgements imminence.Likewise, the miracles were depicted as signs that the end times had come and the kingship of God, with its cataclysmic judgement, was about to begin. They are depicted as precursors to the renewed earth that would follow the cataclysm. In the story mentioned above where Jesus is asked by John's messengers if he is the Messiah, Jesus replies:"Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. And blessed is he who takes no offence at me." (Luke 7:22-23)Here Jesus is referencing several passages in Isaiah which were seen as referring to the coming kingship of God (Isaiah 35:5-6, Isaiah 61:1). He is effectively saying "These miracles are proof that the time has come".(iv) The Kingship of God in his Followers' LifetimesThere is a consistent early tradition of Jesus predicting that some listening to him will not die before they see the kingship of God arrive:And he said to them, "Truly, I say to you, there are some standing here who will not taste death before they see that the kingdom of God has come with power." (Mark 9:1 - see also Matt 16:28 and Luke 9:27)This tradition is found elsewhere as well such as when he sends his followers out to preach, warning:You will not finish going through the towns of Israel before the Son of Man comes. (Matt 10:23)It was only later, when the first generation of Christians had clearly all died, that this idea gets downplayed along with the rest of the apocalyptic preaching of Jesus. But not before it was preserved in three of the four gospels. Christians have been trying to get around the awkward implications of these passages ever since, but their meaning is clear - Jesus thought the kingship of God and the apocalypse was coming in his time, not in the distant future. The "Little Apocalypse" in Mark 13 also makes this clear. There Jesus is depicted as predicting the fall of Jerusalem in 70 AD, in the wake of the failed Jewish Revolt. He goes on to say“If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. .... But in those days, following that distress,'the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’“At that time people will see the Son of Man coming in clouds with great power and glory. And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens." (Mark 13:20,24-27)Here Jesus is depicted by the writer of gMark (who seems to have been writing very soon after the sack of Jerusalem in 70 AD) as saying the apocalypse and the coming of the "Son of Man"/Messiah would happen "at that time" ie directly after the sack of the city, not sometime in the very distant future thousands of years later.Again, all this only gets downplayed later, with this highly apocalyptic message evolving into the more mystical, ethical teaching we find in gJohn, with the emphasis on Jesus as an agent of salvation rather than as the Messiah of the coming apocalypse.Jesus: Apocalyptic Prophet or Hippy "Sage"?The evidence that Jesus was an apocalyptic prophet who believed the coming cataclysm would happen in his time, not in the distant future, has never sat well with Christians, for obvious reasons. Ever since this idea was first popularised by Albert Schweitzer in his The Quest for the Historical Jesus (1906), Christians have been trying to find ways to explain this evidence away. This has usually been by way of ignoring most of the evidence and taking comfort in sayings like "But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father" (Matt 24:36).More recently a school of thought has arisen amongst liberal Christians that strives to account for the historical Jesus and dismiss the implications of Jesus as an apocalyptic prophet while still maintaining a form of Christian belief. The "Jesus Seminar" was made up of mainly American left-leaning liberal Christian scholars such as John Dominic Crossan, Marcus Borg and Burton Mack. They argued that Jesus was best seen as a wandering sage - much like the Cynic philosophers of Greece. They claimed he taught a message of personal and social transformation and was a largely ethical teacher who wanted to help the oppressed poor and fight oppression by transforming society.Conservative Christians disliked the Jesus Seminar because it rejected Biblical literalism. But many critical scholars also criticised its work, arguing that it fell into the classic trap of construction a Jesus who looked exactly like the members of the Seminar itself: left-leaning, socially conscious and politically active. They argued this Jesus was nothing more than an anachronistic construct.The main problem for the Jesus Seminar was the clear evidence that Jesus was an apocalypcist and not a "Cynic sage" at all. They tried to deal with this by arguing that, far from being the original teachings of Jesus, the apocalyptic elements are a later addition. As seen from the evidence analysed above, however, this doesn't actually work. All the evidence indicates that Christian traditions about Jesus become less apocalyptic over time, not more. And Paul's letters also indicate an apocalyptic message in this teaching. So it makes little sense that Jesus would be inspired by the Baptist, an apocalypcist, and inspire Paul, also an apocalypcist, but somehow not be an apocalypcist himself. The mass of parables, obviously early teachings and other evidence makes the idea of Jesus as a non-apocalyptic "Cynic sage" highly fanciful.The Jesus Seminar was briefly influential in the US in the 1990s, but it is now considered to have got Jesus wrong. On the other hand, the idea of Jesus as an apocalyptic prophet has gained considerably in strength amongst scholars outside of the conservative/evangelical sphere. Leading scholars such as E.P. Sanders, Bart Ehrman, Maurice Casey, Paula Fredriksen and Dale C. Allison have all added greatly to the work on Jesus in the context of Jewish apocalyptic preaching in recent years and it has become the dominant perspective on the historical Jesus as a result.Further ReadingBart Ehrman, Jesus: Apocalyptic Prophet of the New Millennium (1999) - Probbaly the best introduction to the evidence of Jesus as an apocalyptic preacher and to how the historical Jesus is studied at all.Paula Fredriksen,From Jesus to Christ: The Origins of the New Testament Images of Christ (2000) - Another good introduction, with emphasis on how a Jewish peasant preacher got turned into a Roman god who is still worshipped today.Dale C. Allison, Jesus of Nazareth: Millenarian Prophet (1991) - A much more detailed and technical examination of the evidence - not for beginners in the field but probably the best scholarly book on the subject so far.Dale C. Allison et. al. The Apocalyptic Jesus: A Debate: Dale C. Allison, Marchus J. Borg, John Dominic Crossan, Stephen J. Patterson, Robert J. Miller: (2001) - Allison takes on four of the most prominent members of the Jesus Seminar to debate whether Jesus was an apocalyptic prophet or a socio-political Cynic sage. Again, very technical but very worthwhile.

The question:Why is the number 7 mentioned so many times in the Book of Revelation?The answer:Below are the verses in the book of Revelation, correctly translated, that reference the number “seven”:Revelation 1:4“Now this is the testimony of John to the servants of the seven churches which are in Asia, or in other words, to all the servants of God upon the earth: Grace be unto you, and peace, from him who is, and who was, and who is to come; and who hath been sent forth from before the throne of God to testify unto those who are the servants of the seven churches which are in the world.”Revelation 1:7“Behold, he cometh in the clouds with tens of thousands of his saints from the kingdom of God, clothed with the glory of his Father. And every eye shall see him, and they also who pierced him and rejected the word that he gave unto them by his own mouth and by the mouths of his seven servants, which he hath sent unto the seven churches; and all kindreds of the earth who worship the prince of the kings of the earth shall wail because of him. Even so, Amen.Revelation 1:12“And as I turned again to see the voice that spake with me, I beheld a vision; and in the vision I saw seven golden candlesticks.”Revelation 1:13“And in the midst of the seven candlesticks was the Son of man, of whom I bore record of to the world, being one of his eyewitnesses in the flesh. And he was clothed with a garment down to the foot, and girt about the paps with a golden girdle.”Revelation 1:16“And he had in his right hand seven stars which he kept always before him; and out of his mouth went a sharp two-edged sword that slew all those who came forth except those who he held in his right hand; and his countenance was as the sun which shineth in its strength.”Revelation 1:20“Behold, the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the servants of God of the seven churches, which are the righteous of the world; and the seven candlesticks which thou sawest are the seven nations of the world wherein the servants shall dwell and shine and give their light unto the world.”Revelation 2:1“Unto the servant of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks.”Revelation 3:1“And unto the servant of the church in Sardis write; These things saith he who hath the seven stars, which are the seven servants of God; I know thy works, that thou hast declared a name by which thou livest that can give thee eternal life, but thou art dead.Revelation 4:5“And out of the throne proceeded four beasts. And lightnings and thunderings and voices came out of seven lamps of fire burning before the throne in the midst of the four beasts, which each gives its light to the seven servants of God.”Revelation 5:1“And I saw in the right hand of him who sat on the throne the Book of Life. And it was full of words written within and on the backside, and sealed with seven seals.”Revelation 8:2“And during the silence I saw seven angels who stood before God; and to them were given seven trumpets to sound.”Revelation 8:6“And when the censer was emptied upon the earth the seven angels which had the seven trumpets prepared themselves to sound.”Revelation 10:3“And he opened the seventh seal and cried with a loud voice, as when a lion roareth and maketh all afraid; and when he had cried, it was as if seven thunders uttered their voices.”Revelation 10:4“And when the seven thunders had uttered their voices, I was about to write that which they spoke; and I heard a voice from heaven saying unto me, seal up those things which the seven thunders uttered, and write them not, for these things shall not come forth unto the children of men until the end of times.”Revelation 10:7“But in the days of the voice of the seventh trumpet, when it shall begin to sound, then shall the mystery of God be revealed, as he hath declared to his servants the prophets.”Revelation 10:6“And sware by Him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer, for the time, times, and half of time have passed. And thus I heard the voice of the seventh thunder speak.”Revelation 11:15“And when the seventh angel sounded, there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our God, and of his Christ; and he shall reign for ever and ever.’Revelation 12:3“And there appeared before my eyes another sign given in heaven in likeness of things upon the earth; and I beheld a great red dragon, which was the serpent which I saw that had power over the bottomless pit. And the serpent had seven heads and ten horns, and seven crowns upon his heads.”Revelation 13:1“And I saw another sign in heaven in likeness of the kingdoms of the earth. And I saw a beast rise up out of the sea and stand upon the sand of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.”Revelation 15:1“And after these things I saw another sign in heaven in the likeness of those things upon the earth; and great and marvelous were these things. And I beheld as it were, seven servants having power over the seven last plagues; for in them is filled up the wrath of God.”Revelation 15:2“And I saw as it were a sea of glass mingled with fire, and upon it stood those seven srvants who had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name; and as they played their harps they sang the song of God.”Revelation 15:6“And the seven servants came out of the temple, having power over the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.”Revelation 15:7“And one of the four beasts gave unto the seven servants seven golden vials full of the wrath of God, who liveth for ever and ever.”Revelation 15:8“And the temple was filled with smoke and all were blinded from the glory of God, and from his power; and no man was able to enter into the temple because of the smoke till the seven plagues of the seven servants were fulfilled.”Revelation 16:1, 17, 19:“And I heard a great voice out of the temple saying to the seven servants, Go your ways, and pour out the vials of the wrath of God upon the earth.“And the seventh servant poured out his vial into the air;“And after the seven plagues of the seven servants were fulfilled I heard great voices, and thunders, and lightnings coming out of the temple of heaven from the throne, saying, It is done.”Revelaton 17:1“And there came one of the four beasts which had the seven vials which were given to the seven servants, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters.”Revelation 17:3“So he carried me away in the spirit into the wilderness where I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads with seven crowns and ten horns.”Revelation 17:7“And the angel said unto me, Wherefore didst thou marvel? Thou knowest not the mystery of the woman, and of the beast that carrieth her, which hath the seven heads with crowns and ten horns. Behold, I will tell thee:Revelation 17:9“And here is the mind which hath wisdom and understanding: The seven heads are seven mountains, on which the woman sitteth.”Revelation 17:10“And the seven crowns are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.”Revelation 17:11“And the eighth is of the seventh and receives its power from the beast that was, and is not, and yet is and which goeth into perdition.”Revelation 19:11“And I saw heaven opened, and behold a white horse and he that rode had a book in his right hand which had the seven seals, six already open and one left; and he that spoke with me sat there upon and was called Faithful and True, and in righteousness he doth judge and make war.”Revelation 19:20“And when he had opened the seventh seal the beast was taken, and with him the false prophet that wrought miracles before him, with which the beast deceived them that had received his mark, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.”Revelation 21:9“And there came unto me one of the four beasts which had the seven vials which were given to the seven servants who had power over the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, who is now the Lamb’s wife.”John and the True Messenger through whom John interacts with the world today have given the following explanations of the significance of the number “seven,” beyond those revealed in the correctly translated scriptures above:“John was well aware of the seven main continents of the earth, and gave the term ‘churches’ as those who gather and belong to a group of people of the same belief and faith. By using the terms of his day relative to Asia and some of its cities, John hid (with divine purpose) the knowledge he had of the other continents outside of the known world in his time. The symbolism of ‘seven’ represents the seven main continents of the entire earth, and throughout Revelation continually symbolizes all the people of the earth.”….“The New Testament editors knew little to nothing of any continents other than the region they occupied or legends of more distant places; therefore, they transcribed John’s allegory and presented it as a revelation relevant to the Christian churches known by them at that time, having no idea that the revelation was meant for the latter days when world geography would include seven main continents. The intent of John’s message is for everyone upon all the continents and isles, and all peoples of the earth in the latter days.”….“Throughout John’s Revelation he uses ‘seven stars’ … to represent the righteous people found on the seven continents of the earth . …”….“The mention of the ‘seven lamps of fire burning’ expresses the accessibility to knowledge and the understanding of the mysteries (truths) of God available to all humankind equally. …”….“By using the term ‘seven seals,’ John figuratively expresses that there are seven different stages of human development that naturally occur when free-willed beings are allowed to act on their own accord. Life experience must allow for these seven stages to occur in order for the being to arrive at the final stage of human development—Divine Enlightenment, or recognizing and accepting who we really are.“To come to this conclusive seventh stage, we must pass through all of the other six stages in mortality; therefore, by our own experience, attaining a proper realization of what truly makes us happy. As human societies go through each stage, certain effects are experienced. These effects are illustrated figuratively by John as he describes each seal being opened, or loosed, and then relates what happens during each particular stage.”….“The ‘seven seals’ symbolize the seven necessary steps outlined in the ‘Book of Life’ (thus the book being sealed with seven seals) necessary to graduate through the stages of the “human experiment” on this earth. This in essence becomes a trial or probationary period in which those who do not understand the full effects of happiness, will, after experiencing what doesn’t make them happy. John’s figurative horses and riders demonstrate the different stages of this wonderful scientific exploration of happiness called mortality.….“John expresses this period of silence in his Revelation as the time in which warnings are given of what will happen to the human race if it continues to disregard the commandments of God. Trumpets are symbolically given as announcements or warnings, and each of the ‘seven angels’ has one ‘trumpet’ that sounds a warning pertaining to a specific effect caused by wickedness. These warnings pertain to things that are spiritual, or those things which turn our hearts away from peace, harmony, and the love we should have one for another.“Later, … the servants have vials in their hands, which they are commanded to pour out upon the earth. Each vial represents the actual spiritual and physical effects of humankind’s wickedness, and corresponds to the spiritual warnings given by each of the angels with the trumpets that sound when humans act contrary to the Royal Law of God. The pouring out of the vials spoken of later in John’s Revelation, cause much tribulation to come upon the earth after humankind has been warned by the trumpeting angels and has ignored the warnings.….“John presents this ‘dragon’ has having power and control (‘seven crowns’) over all the seven continents (‘seven heads’), specifically noting ten kingdoms or governments (‘ten horns’) that had not yet been given power upon the earth at the time John received this vision . …”….“The governments and democracies (ten horns’) of the world (‘seven heads’/continents) are set up to please those whom they govern. When a democracy reigns with power, its sole purpose is to satisfy the wants of the constituents who support it. It cares nothing for the mandates of God (‘the name of blasphemy’), which would create equality by providing for the needs of all people of the earth. The purpose of the ‘beast’ is to allow for and provide the material wants and lusts of the heart (‘a woman sit upon a scarlet colored beast’).”….“In Revelation 1:20, John introduces the ‘seven servants’ as a figurative expression of those throughout the world (‘seven continents’) who are righteous.“After the introduction of technological and scientific advancements (‘great wonders’) used by mortals to aid in their pursuit of financial independence and material substance, those who have separated themselves from the world (‘seven servants’) by choosing to follow the tenets of the gospel of Christ, will not be affected (‘having power over’) by the worldwide (‘seven’ continents) consequences (‘plagues’) of the unquenchable thirst for money and materialism.”….“John presents those who are ‘coming out of the temple,’ and can now look upon the ‘tabernacle of the testimony’ and recognize it for what it really is. These have a whole new perspective on life, which gives them ‘power over the seven plagues. …’”….“To properly understand what these ‘golden vials’ contain, John makes a metaphoric parallel between the ‘seven servants’ presented here having the ‘vials,’ and the ‘seven angels’ ,,, having the ‘trumpets’ . …“John expresses this period of silence in his Revelation as the time in which warnings are given of what will happen to the human race if it continues to disregard the commandments of God. Trumpets are symbolically given as announcements or warnings, and each of the ‘seven angels’ has one ‘trumpet’ that sounds a warning pertaining to a specific effect caused by wickedness. …”….“When John first mentioned ‘vials,’ he set up another metaphoric parallel in which he compares ‘the four and twenty elders’ (prophets of God) to all those who have heeded their warnings and followed their counsel (‘seven servants’/righteous of the world) . …….“The ‘seven angels’ whose trumpets sounded ‘in heaven’ and warned us of the impending ‘plagues,’ were presented as doing so ‘in heaven,’ whereas the ‘seven servants’ will be commanded to ‘Go your ways, and pour out the vials of the wrath of God upon the earth.’ Since the ‘wrath of God’ is non-intervention in the actions of humankind, given so that we can experience consequences and learn from them; it makes sense that those with an eternal perspective (‘seven servants’), would ‘go their way upon the earth and pour out’ what they have been given upon the rest of the people. They give the world nothing, and do nothing to aid it, as it suffers the consequences of disregarding the ‘trumpet of warning heard in heaven.’”….“John gives a clue to his meaning when, as the ‘seven servants’ are pouring out their vials upon the earth . …“No matter how much knowledge those who have overcome the world gain from the truth and the eternal perspective they possess, all of their explanations, understandings, wisdom, and pure knowledge of truth will be disregarded, or unaccepted by those who haven’t gotten ‘victory over the beast’ and do not stand on a ‘sea of glass mingled with fire.’“This clear understanding will be as a ‘vial filled with the wrath of God poured out upon’ the others who have no such understanding. The mere fact that these seven servants understand the mysteries of God and the rest of the world does not (though all have been given the same opportunity), justifies the consequences of the plagues from which they suffer.“It is important to keep in mind that John presents these servants as having the exact same vial filled with the exact same thing—’the wrath of God.’ He does not say that each of them has a different ‘plague’ in his vial.”….“A pure knowledge of God, His power, and His mysteries will not be known (‘no man was able to enter into the temple’) until the inhabitants of the earth suffer the consequences (‘seven plagues’) of not following His plan and mandates. ….….“These ‘seven kings’ are ones which John considered major worldwide powers: The Egyptian (1), Assyrian (2), Babylonian (3), Persian (4), Greek (5), Roman (6), and British (7) empires.“John wrote Revelation during the reign of the Roman Empire (‘one is’) which rose to power after the first ‘five had fallen.’ The British Empire had ‘not yet come,’ and when it reached the full height of its vast power, it would only ‘continue a short space’ in comparison with the reign of the other ‘seven kings,’ until an eighth comes out from it.“’The eighth is of the seventh’ and, of course, is the United States of America.”,,,,“Argue as they may, when the Millennial Reign of Christ begins (‘opening of the seventh seal’), all those who have lived deliciously off of the labor and work of the poor, and who have exalted themselves above others, will feel an embarrassment and a ‘burning’ when they come to a knowledge of the truth (‘lake burning with fire’). Of course, they will not be destroyed, for they are loved just as much as those who lived miserably upon the earth as a direct result of their actions and inactions. They will remain ‘alive,’ and come to a realization of what their worldly desires have done to others. The stench of these actions (‘brimstone’) will become apparent to them as the truth is revealed (‘cast into the lake of fire’) by those much more knowledgeable than they, and to whom they now must bow in subjection to the eternal law of Do Unto Others.”SOURCE:

*I have removed all names and references as, for some reason, I get flagged when I keep them in the post.Pretribulation raptureThe pre-tribulation rapture doctrine holds that Jesus Christ returns to take believers, both living and the dead, to heaven just preceding the period known as The Great Tribulation. This event, known as the rapture, is the at beginning of a period of time consisting of seven years preceded by several months of astronomic disaster and world-wide trauma. The English word rapture was originally a translation by St. Jerome of the Greek word harpazo into the Latin word rapiemur which in its verb form, rapio, means caught up or taken.Absence of the church during the seals of RevelationOften, the first line of reasoning in the pre-tribulation argument is that the church is not mentioned in Revelation after chapter 3 nor is there any mention of the church in any other New Testament prophecy about the tribulation. God has delivered the church from the wrath to come. The verse in Revelation 12:17 that mentions the persecution of believers is considered by those of the pretribulation position to be speaking of the population of those who come to believe in Jesus after the rapture of the church through previous exposure to the gospel, the witness of the 144,000 of Revelation 7, or the two witnesses of Revelation 11.Imminence of the raptureThe imminent nature of the rapture is put forth as further support for the position. Matthew 25:13, Therefore keep watch, because you do not know the day or the hour. Matthew 24:36, But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Matthew 24:42, Therefore keep watch, because you do not know on what day your Lord will come. Luke 12:40, You also must be ready, because the Son of Man will come at an hour when you do not expect him. The reasoning continues that Revelation gives a time frame of 1260 days for each of the two halves of the tribulation week with events marking their beginning and end points. This would allow for a simple calculation by the church for the return of Christ if it were to remain through the tribulation period. The coming of Christ would be exactly 1260 days after the antichrist breaks the peace treaty with Israel. Therefore, if the rapture was at the end of the tribulation, the surprise of an imminent appearance of Christ would be lost.Three comings of Christ?Due to the inclusion of the rapture event, issue has been made of Christ coming three times to earth. Opponents note that there is no mention of three comings of Christ in scripture. Quoting Hebrews 9:28, “… so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him." The response typically is that, during the rapture, Christ never comes down to Earth as he will at the end when he touches down on the Mount of Olives, and therefore the second coming remains with the Battle of Armageddon when Christ defeats the forces of the antichrist on the earth.Matthew 24 and the Revelation 6 connectionThis is an often-quoted passage of scripture in Matthew that is interpreted from both pre and post-tribulation viewpoints.Matthew 24:29-31 Immediately after the tribulation of those days the sun will be darkened, and the stars will fall from the sky, and the powers of the heavens will be shaken. And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other. (NASB).Verse 29 begins, “But immediately after the tribulation of those days.” Based on the word “after” opponents of the pre-tribulation view claim this clearly indicates the rapture is a post-tribulation event. This statement also appears after a short description of the coming antichrist adding weight to their claim. Pre-tribulation proponents may note the specific context of the verse and apply this reference to the events of Revelation 6 which are catastrophic events throughout history causing a period of tribulation on earth that precede the Great Tribulation. Stedman sums up the point:Notice that the Lord Jesus distinctly separates this event from the Great Tribulation. The tribulation will be essentially the manifestation of the naked brutality of man, the exhibition of the cruelty and unbelievable violence of the human heart unrestrained by grace. It is described for us in detail in the book of the Revelation, especially in the judgments of the seals and the trumpets. It will be a time when the horrors of Nazi persecution, reflected in the gas chambers of Buchenwald and Dachau, will be repeated all over the earth; a time when violence stalks the streets, and the nuclear witches of terror scream through the skies. As Jesus said, it will be a day of unprecedented human evil, of terrible slaughter and human suffering.Revelation 6:12-17, I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as figs drop from a fig tree when shaken by a strong wind. The heavens receded like a scroll being rolled up, and every mountain and island was removed from its place. Then the kings of the earth, the princes, the generals, the rich, the mighty, and everyone else, both slave and free, hid in caves and among the rocks of the mountains. They called to the mountains and the rocks, “Fall on us and hide us from the face 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 can withstand it?”The description is almost identical to the rapture scenario in Matthew 24. Elliott, in his commentary on Revelation 6:12 notes the connection to the coming of Christ. The poetic nature of these verses in Revelation 6 almost hide the distress this must cause the entire planet. In the context of this one event alone, we have what could be referred to as “the tribulation of those days,” similar to Matthew or that disastrous portion of time that introduces the Great Tribulation. In Revelation 6 it is termed, by those experiencing it, “the great day of their wrath," v. 17. This appears to be synonymous with the intent of “Day of the Lord.” The world is in chaos and great civilizations are in shambles. Immediately after this event, in Matthew 24:30-31, the Sign of the Lord appears in the heavens, and the angels of God collect his elect from the planet. From the description of the rapture, it appears not to be a secret event, but the disastrous seismic events of these times would likely result in a partial distraction from the event by the world at large.Not destined for wrathAnother basic claim for the absence of the church during the tribulation has it that the church was not appointed to suffer wrath, 1 Thessalonians 5:9. The promise to the church of Philadelphia 3:10 reads, Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come on the whole world to test the inhabitants of the earth. The seven churches of Asia are considered models of the end time church, and therefore, the promise to these churches is considered to extend to the church of the present day. The promise of deliverance from wrath is countered by the pre-wrath (mid-trib) argument of XXXXX that the wrath of God doesn’t begin until the bowls of God’s wrath in Revelation 16. As a counter to this view, the pre-tribulation position notes that wrath begins early in the tribulation. Revelation 6 presents the topic of wrath early in the unfolding of events.Revelation 6:16-17, they called to the mountains and the rocks, “Fall on us and hide us from the face 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 can withstand it?”The differentiation XXXXX makes between the wrath of Revelation 6 and the significance of the wrath of the bowls in Revelation 16 is thought provoking but not necessarily convincing.Dr. XXXXXX, a well-respected scholar of the post-tribulation position also counters the pre-tribulation rapture logic. He argues, why would saints that come to Christ during the tribulation need suffer this wrath any more than those who would supposedly be caught up in advance of the event? In addition, if God allows them divine protection during this period as some might argue, then why would he not do the same for those saved before the tribulation? He makes logical sense, yet the bulk of pre-tribulation argument need not be based on who does or does not endure the time of wrath. There have been countless saints in history, many who have been allowed to endure forms of wrath whether by man or natural phenomenon, who were not caught up from their situation. Somehow, God’s hands in the bowls gives some pause as to whether he would allow the church to suffer them. XXXXX makes a strong argument at this point.Two views of 1 Thessalonians 41 Thessalonians 4 contains another verse that often receives differing interpretation as to its order of occurrence in the second coming chronology. In 1 Thessalonians 4:15-17 the Apostle Paul states,“For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”The appearance of the dead in Christ signals to some holding a post-tribulation position that the resurrection has just occurred. The reasoning goes that the living are taken up at the same time as the dead rise at the resurrection. The two resurrections spoken of in Revelation 20 are after the Great Tribulation. Therefore, their position is the correct interpretation of the events. There is some variation in the pre-tribulation positions on the resurrection. They seem to agree the rapture of the living and the dead is some form of resurrection. XXXXXXX avoids the conflict by countering that the first resurrection to life comes in four phases: Christ's resurrection, the rapture, the tribulation and Old Testament saints at the Second Coming, and millennial saints at the Great White Throne judgement. In other words, the first resurrection includes all resurrections of the righteous. The second resurrection is to eternal death for the unrighteous, occurring at the Great White Throne judgement.Complications of the resurrectionMany build their end time chronology on verses such as those from Matthew 24, Mark 13, Luke 21, 1 Corinthians 15, 1 Thessalonians 4, 2 Thessalonians 2, as well as the apocalyptic verses from Daniel and occasionally other prophets. Though useful in part, the events related in these must be harmonized with an underlying plan to arrive at the chronological sequence for the events concerning the end time. Part of the confusion in the issue comes with the definition of the resurrections and when they occur. The resurrection of the dead in 1 Corinthians 15:51-2 may apply to either side of the debate as pre-tribulation adherents see some sort of a resurrection at the rapture. The resurrection is also described in Revelation 20 at the end of the tribulation as well as at the Great Throne judgement after the millennium. In Corinthians 15, the sounding of the last trumpet is sometimes assumed to be the seventh trumpet of Revelation 11:15. This timing fits more of a mid-tribulation position occurring at the end of the first period of 1260 days. There seem to be numerous pros and cons for each side of the debate, all complicated by defining the timing of the resurrections.Two views of 1 Thessalonians 5One post-tribulationist, XXXXX, points out that the destruction of unbelievers during the Day of the Lord is revealed in 1 Thessalonians 5:2-3 in the same context as 1 Thessalonians 4 that describes the rapture of the church. This, in his interpretation, is the judgement and is therefore clearly post-tribulational.1 Thessalonians 5:2-3, for you know very well that the day of the Lord will come like a thief in the night. While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape.The pre-tribulation interpretation of this event would reply that this event is only referring to the physical death and destruction revealed in the seals of Revelation 6 and events following, and that the Day of the Lord refers to the entire duration of the Great Tribulation. Use of the term “Day of the Lord” is not as precise a term as Moo would like to make it. The term is also used in 1 Peter 3:10 of the end of the world preceding the new heaven and new earth of Revelation 21:1.History of the pre-tribulation raptureAnother point of debate refers to the position of the church in history as regards the catching up of the saints. Post-tribulation writers often claim there is no mention of a pre-tribulation rapture until the writings of XXXXX of the Plymouth Brethren in the 1830s. There is, however, a reference found in the volumes of the Ante-Nicene Fathers which may indicate such a belief was not unknown in history. Irenaeus, in Against Heresies, states,“And therefore, when in the end the Church shall suddenly be caught up from this, it is said, ‘There shall be tribulation such as has not been since the beginning, neither shall be. For this is the last contest of the righteous, in which, when the overcome, they are crowned with incorruption.’”In a later document, with an uncertain dating of the 4th through 8th centuries, The Apocalypse of Pseudo-Ephraim, originally attributed to Ephraim the Syrian, presents a very clear pretribulation statement. In this Latin version we read:See to it that this sentence be not fulfilled among you of the prophet who declares: "Woe to those who desire to see the day of the Lord!" For all the saints and elect of God are gathered, prior to the tribulation that is to come, and are taken to the Lord lest they see the confusion that is to overwhelm the world because of our sins. And so, brothers most dear to me, it is the eleventh hour, and the end of the world comes to the harvest, and angels, armed and prepared, hold sickles in their hands, awaiting the empire of the Lord.The evidence, meager as it is, shows the lack of development of a doctrine of the rapture in early times. The simple fact of a second advent of Christ was sufficient for the early church. As XXXXX notes, “If anyone searches the fathers for a fully detailed, systematic presentation about the doctrine of last things, he searches in vain..." In addition, the argument that the pre-tribulation rapture is of recent formation is not in disagreement with the direction of scripture. In Daniel 12:4 we read:“But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased."The direction given to Daniel by the angel of the Lord was that the revelation concerning the end time was to be hidden or shut up until those end times. The Book of Revelation continues to expound on the theme of Daniel’s 70th week, yet much of its meaning has baffled interpreters through the ages. These modern times have seen the proliferation of knowledge in general and specifically knowledge of the Bible. Its availability with accompanying commentaries and various resources have reached millions of readers on the planet. It is not unexpected that this might lead to furthering interpretation of the Bible as a whole and especially eschatology leading to a natural fulfillment of the charge to Daniel to “seal the book, even to the time of the end,” Daniel 12:4. This increase in understanding due to the modern expansion of Bible research should divert some of the post-tribulation criticism that a pre-tribulation position was not sufficiently found in early church history.Bible interpretation has received some revision over the ages and especially in recent times. It would follow that eschatology too has received some added attention and been refined in this age. There is still much that is left unsettled in this doctrinal area. Those matters that can be settled should receive open debate and scriptural scrutiny by scholars of all views. It seems logical to allow end time doctrines to stand or fall on the scriptures alone and not on traditions of the past.Problems with chronology in the gospelsThere is an inherent problem in making use of statements from the four gospels and the letters concerning the end times to develop chronological order. The letters may present events tied to the end time scenario but give limited context to make chronological conclusions. The collection and combining of materials in the texts of the gospels came years after the events themselves. There are numerous events in them that appear in a different chronological order than in the other gospels. Those who hold to extreme inerrancy need to come up with convoluted explanations to harmonize these. The general chronologies of the gospels have order. It is the numerous recollections of the isolated events and quotations by the Lord that, over time, as they were developed into the four gospel accounts, took on somewhat different orders of presentation within the books. One author put it this way:However, most Evangelical scholars have taken a different approach. While they still believe the accounts to be historically accurate and, in their general outline, chronologically accurate, the events and teaching of Jesus' life are not necessarily arranged chronologically but along topical or thematic lines. Today, this has become the accepted definition of a Gospel - that it is more than a sequential arrangement of data, more than a biography.In addition to the limited chronological value in the accounts of the gospel, the end time sections tend to telescope events. The account in Luke 21, for example, relates the events surrounding the destruction of Jerusalem, Luke 21:20-23. Then comes Luke 21:24 which appears to be a gap filler for the span of history until the actual end time events occur. Next, Luke 21:25-27 relates events very reminiscent of Revelation 6:12-17 which occurs at the end time, early in the sequence of Revelation.Two chronologies of RevelationXXXXX presents two competing chronologies of the events of the seals, trumpets and bowls of Revelation 6-16. It should also be noted that XXXXXX’s overlapping chronology goes into great length about the Semitic style of Revelation and the concurrent fulfillment of the various seals, bowls, and trumpets. If a comparison is done between these events, you will note some similarities but just as many differences in these multiple disasters. The significance of the sevens comes across as Semitic influence, but the overlapping of events is hardly conclusive.XXXXXXX Order Seals 1------2------3-------4-----5-------6---------7Trumpets-------------------------------------1--2--3--4---5---6----7Bowls----------------------------------------------------1-2-3-4-5-6-7Chronological Order Seals 1---2---3----4---5---6-----7Trumpets------------------------------------------------1--2--3--4--5--6--7Bowls------------------------------------------------------------- ----------1234567Semitic style does not necessarily require overlap or parallelism. Symbolic numbering and occasional chiasms in Hebrew literature are noted. Elements of Hebrew style are also present far more in the Old Testament than in the New Testament.XXXXXX, of XXXXXXX Seminary, makes an argument for special ordering of the contents of the three Semitic gospels versus the linear approach of Luke the only Greek writer. Regardless of the approach, the gospel accounts were recorded years after the events, and piecing them together as chronological events was only as accurate as the memories of disciples or those Luke interviewed. It seems likely some of Christ’s sermons were repeated on more than one occasion, and any recollection is a composite of these.The majority of scriptural events are related in chronological fashion. Daniel’s prophecy of the four kingdoms was related in the order of their appearance in history. His separate visions were dated by the year and the kingdom he served under. His prophecies concerning the first advent of Christ and the end of time seem quite chronological down to the very math involved in the seventy weeks with the start of the elusive seventieth week sealed up until the end of time as the angel in Daniel 12 required. It seems Revelation, so in tune with the theme of Daniel, should follow suit. If the Revelation to John were given and recorded as received and not reworked by John at a later date for stylistic purposes, then readers should assume it was given in the order intended. If the revelation to John was intended by style to have overlapping story portions, these portions could have been a little more precise in the retellings which do no match as convincingly as might be desired. In the current form, what some interpreters call overlap leads only to a somewhat jumbled story that does not improve its comprehension. XXXXXXXXX presents an outline of Revelation as a sequential chronological structure. Concerning the future prophetic events of Revelation 6-22 he states, "His plan is seen in 5 chronological sections describing the main story line of the 21 judgment events (7 seals, 7 trumpets, and 7 bowls) that are released on the Antichrist’s empire in sequential order."Linear chronology of RevelationThe preferred method for determining chronological order of end time events would be to use a continuous narrative. Unless otherwise persuaded, there is such a continuous account provided in the Book of Revelation. The events of Revelation were revealed to John who was told, “Write, therefore, what you have seen, what is now and what will take place later,” Revelation 1:19. Order seems implied. This was not a recollection of years past as were the gospels. In addition to being fresh in the mind of John, the revelation was presented to him in an outline ordered not with Roman numerals but seals, trumpets, and bowls. Except for several parenthetical passages relating to activities from the heavenly view, earthly events are all executed within the order of the seals, trumpets, and bowls. These provide a clear outline of end time events. This general outline of order in Revelation 11-19 follows the order set beginning with Daniel 9:27. Here the prince who is to come, after three and a half years of a covenant of peace, puts a stop to the Hebrew sacrifices in the middle of the 70th week (a sabbath of 7 years). Daniel 12:7-11 continues the description of second half of the week with the shattering of the power of the holy people and the setting up of the abomination of desolation in the temple. In Revelation 11, the first half of the Great Tribulation, 1260 days begins. This is the peaceful portion of the covenant when the two witnesses have opportunity to prophesy in Jerusalem. At the end of this portion of the week, the antichrist begins his rampage with the execution of the two witnesses. He then wages war upon the Jews and those who have become believers in Jesus during this period detailed in Revelation 13-19.XXXXXXXXXX attempts to discredit the chronological order of Revelation with a comparison of the sixth seal of Revelation 6, the seventh trumpet of Revelation 11, and the seventh vial or bowl of Revelation 16. A simple comparison is supposed to reveal these three events are one in the same. It is left to the reader to make the comparisons. To begin, the seventh trumpet at the end of Revelation 11 is accompanied by an earthquake and a hailstorm. Other than the similarity of an earthquake in Revelation 6 and material falling from heaven, there is little else to make a convincing comparison. The book of Revelation contains five earthquakes (Revelation 6, 8, two in 11, and 16). To claim that three of these are the same event needs more support. The material falling from the heavens in Revelation 6 is identified as falling stars that darken the skies which we may associate with meteoric devastation. The material falling from the skies in Revelation 16 is described as hundred-pound hailstones, hardly a solid connection. The comparison in Revelation 16 to the hail and earthquake at the final verse of Revelation 11 does have similarity, but the conclusion that they are the same event is not beyond dispute. This event happens at the end of Revelation 11 and leads directly into the parenthesis of Revelation 12 and the heavenly viewpoint which occurs at several locations in the book. The position that multiple devastating events in the Book of Revelation are recaps of each other remains a debatable issue.Finding the rapture in RevelationAbout 90 A.D., John wrote the Revelation. It opens with the words, “The Revelation of Jesus Christ which God gave to Him to show His bondservants, the things which must shortly take place." The Greek is genesthai en tachei. This literally translates, "to be coming in swiftness." Following this line of thought, these predicted events begin with Revelation 6. The first four seals are known as the four horsemen of the apocalypse. They bring conquest, war, famine, and disease. This was a perfect prediction of the events of the next two millennia beginning with the continued conquests of Rome and its eventual fall, subsequently continuing as the Holy Roman Empire. After this comes the rise of Islam, the Crusades, and numerous other conquests and war throughout this period up to world wars of our present age. During this time the black plague, smallpox, and other diseases ravage Europe and Asia. Famines were frequent. These events all precede Revelation 11 where the seven-year period, known as The Great Tribulation, begins. Ladd, in his commentary on Revelation, after discussing the end of Pax Romana as the beginning of seal two puts it this way,” The first four seals have pictured in vivid symbolic terms the forces by which God will prosecute his redemptive and judicial purposes throughout the course of the age.”Seal five seems to be a lull in the action with the souls under the altar in heaven crying out, “How much longer?” These, though in heaven, do not seem know the whole plan of the revelation to John.A pre-tribulation rapture interpretation fits well with a sequential chronological approach. Details in the gospels and letters relate the earthly events and conditions at the time of the rapture but do not sufficiently narrow down the time of its occurrence, but an important clue is again found in verses from the Gospel of Matthew 24 as compared to Revelation 6:Matthew 24:29-31, Immediately after the distress of those days the sun will be darkened, and the moon will not give its light the stars will fall from the sky, and the heavenly bodies will be shaken. Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. With the signs in the heavens for Matthew 24 in mind, we now refer once more to the chronology of the Book of Revelation.Revelation 6:12-17, I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, and the stars in the sky fell to earth, as figs drop from a fig tree when shaken by a strong wind. The heavens receded like a scroll being rolled up, and every mountain and island was removed from its place. Then the kings of the earth, the princes, the generals, the rich, the mighty, and everyone else, both slave and free, hid in caves and among the rocks of the mountains. They called to the mountains and the rocks, “Fall on us and hide us from the face 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 can withstand it?”As mentioned earlier in this debate, the two passages relate almost identical shared events expressed in different words by two different authors. Noticed, though often ignored, in Revelation 6 is the appearing of Christ. The heavens roll back like a scroll, as a curtain opening. Then, the face of Him who sits on the throne is seen by those attempting to hide from wrath of the Lamb. This appearance may be interpreted as the beginning of what pre-tribulationists call the rapture. The event is almost simultaneous with the start of the Great Tribulation. Then, following Christ’s appearance a few verses later, comes a very important connection that has gone largely unnoticed by interpreters. In Revelation 7:9, we read of a countless multitude from every nation, tribe, people, and language appearing in heaven. The elder guiding John asks him, “Who are these?”Revelation 7:14, I answered, “Sir, you know.” And he said, “These are they who have come out of the Great Tribulation; they have washed their robes and made them white in the blood of the Lamb.”It does not specifically illustrate the church being caught up to meet the Lord in the air as in 1 Thessalonians 4:17. The event is not retold. The result appears as strong evidence for a pre-tribulation interpretation. In Revelation 7:14, Saints from the entire world are revealed in heaven. The inference seems obvious though still debated by post-tribulationists. Matthew 24:30-31 presents us with the Son of Man coming on the clouds of heaven to gather his elect. Between the face of Christ, the Lamb, appearing in Revelation 6:16 and the appearance of those who have just come out of the Great Tribulation immediately following in Revelation 7:14, we have the perfect match to the event in Matthew 24. To Ladd though, Revelation 7:14 is a vision of the church post-tribulation. In rebuttal, the pre-tribulation argument can claim visions are convenient excuses to rearrange numerous events to fit a particular preferred chronology. The entire Book of Revelation is a vision. Visions should not be a license to rearrange events at will. The group identified in the vision just before these, in Revelation 7:4, were 144,000 Jews sealed for protection during the first portion of the Great Tribulation (Revelation 9:4). It could be reasoned that this timing could also be attributed to this second group in Revelation 7:14. Post-tribulationists must rely on claimed rhetorical devices to arrive at an alternate conclusion.Referring back to the chronology of events beginning in Revelation 6, pre-tribulationists hold these are just the introduction of the end time events. The actual seven-year period, which is the traditional focus of the event, does not begin until Revelation 11 when the two witnesses prophesy for 42 months, the first half of the seven-year period. Pre-tribulationist proponents contend that the pre-tribulation rapture has been found in Revelation.Final thoughtsAccepting the idea that the Book of Revelation is in chronological order presents those believing Christ appears at the beginning and end of the Great Tribulation with a strong argument for this pre-tribulation view of the end times. Choosing a post-tribulation view most likely rejects the idea that Revelation is revealed in complete chronological order and relies on statements in the letters and gospels to reason out a chronology. The stand that church history supports a post-tribulation position is based more on the lack of development of the doctrine in history than as a matter of opposing views. The writings of the church fathers nowhere explore the subtleties of the arguments that we have seen in the last two centuries. Both sides have developed arguments and counters to the opposing position. The majority of the church do not see the doctrine as central to the faith, yet it remains highly popular with members of the evangelical community. The pre-tribulation view is in the majority view at 36% while 18% support a post-tribulation view. Smaller percentages of other views are held by a number of mainline denominations. With variations on apocalyptic themes highly popular in print and film media, the emphasis and debate on the topic are likely to continue for the foreseeable future.