Towards a new
spatio-temporal
macrostructure for Revelation - validation
6) Validation: Revelation and the Gospels
Throughout this study the proposed model is validated by comparing it with events described within the Gospels, specifically Lk. 17 and Lk. 21/ Mt. 24/ Mk. 13, and Acts 1 because these describe sequences of events. They record Jesus’ warnings relating to the immediate ‘present age’ (in John’s day) and to events surrounding the Parousia (the appearance of Christ, or his ‘coming’ in Revelation) in ‘the age to come’ (the eschaton or ‘last days’ or ‘end times’). This study is aided by a composite time-line presented in a synopsis of the four Gospels (particularly Aland, 1985).[1] This chapter is called ‘Towards a new macrostructure of the book of Revelation’ because it is an introduction to the new methodology, the proposed macrostructure and its interpretation. It is hoped others will develop the ideas; this is especially true of comments here about the Gospels and Revelation.
Ian Paul noted the ‘remarkable agreements of the very diverse accounts’ of the ‘resurrection narratives’ in the Gospels[2] and that ‘there are numerous surprising links between Luke and Revelation’ with respect to the apocalyptic language used by Luke.[3] Roman Mach wrote that Mt. 24 is a ‘series of eschatological parables’ whose ‘mutual relationships’ are ‘unexplained’ (Mach, 2015: 55). This study proposes that, if the order of the verses is maintained in all the texts, a chronology of events can be deduced – and the mutual relationships in Mt. 24, and corresponding Gospel passages, with Revelation can be illustrated. Additional shorter references in the Gospels indicate that Jesus referred several times to what will happen soon and in the longer term, but they are not included here because they are not part of linear sequences. There are no counterparts in John’s Gospel but there will be persecution (16:2), Jesus will come again (Jn. 21:22-23) and there will be final judgement (Jn. 5:22-30, Jn. 12:48). Whether or not Revelation’s John met Jesus in person or if he had access to the aural or written Gospels depends upon John’s identity, which will be considered in due course. Some references to Daniel and Isaiah are included in this study but a comprehensive comparison with eschatological texts in the Hebrew Bible or with other extant apocalypses is not attempted. The Gospels are consistent with one another and this study proposes that they are the definitive text against which the veracity and reliability of Revelation’s macrostructure can be judged.
Table 1 illustrates the connections between Lk. 17 and Lk. 21/ Mt. 24/ Mk. 13 and the proposed macrostructure of Revelation. In both the Gospels and Revelation, the ‘present age’ leads into the ‘times of the Gentiles’ (Lk. 21:24), which is recognisable as the silence of the seventh seal in Revelation (8:1; see 6c), and then Christ and then Christ will appear, in the ‘age to come’. The separate accounts in Lk. 17 and Lk. 21 are consistent with one another and Matthew and Mark recorded Jesus’ main teaching about future events as one passage.[4] Jesus laments Jerusalem’s future destruction in earlier passages,[5] and the parables which follow these discourses reinforce the need for steadfastness, humility and watchfulness[6] in anticipation of the coming of the Son of Man in glory, and final judgement of the nations.[7] Revelation endorses the need for repentance and the faithful must be aware and endure patiently[8] and, above all, remain faithful to God and the Lord Jesus, the Messiah.
[1] Five other synopses were investigated, including Throckmorton (1992) and the Net Bible synopsis (White, 2004), but Aland (1985) was
preferred; the Lk. 17 alignment with the other Gospels was clearer.
[2] https://www.psephizo.com/biblical-studies/do-the-accounts-of-the-resurrection-contradict-each-other/ (accessed 6 February 2025).
[3] https://www.psephizo.com/?s=luke+21 (accessed 17 December 2024).
[4] Lk. 21 has most common events with Mt. 24-25 and Mk. 13, but there is only one common event in Lk. 17/ Lk.21/ Mt. 24/ Mk. 13 (signs before the end: Lk. 17:20-21, Lk. 21: 7-11, Mt. 24:3-8, Mk. 13:3-8). There are three Gospel events in Lk. 17 and Mt. 24 that are not found in Lk. 21 or Mk. 13: Christ appears like lightning; as in Noah’s times; one taken and other left; see also Christ rejected by ‘this generation (Lk. 17:25) and the gathering eagles and the ‘body’ reference (Mt. 24:28) (see Table 1). This suggests that Matthew referred to events in both Lk. 17 and 21 but whether Matthew was dependant on Luke, or vice versa, is uncertain (Nolland, 2005: 5). These observations are outside consideration of the literary relationship between the Gospels (the Synoptic Problem) and the likelihood of Mark as a primary Gospel source (Nolland, 2005: 4-10).
[5] Lament: Lk. 13:34-35, Lk. 19:41-44, Mt.23:37-39.
[6] Steadfastness/humility: Lk. 18:1-14, watchfulness Lk. 19:11-27, Mt. 24:45-25:30, Mk. 13:33-37.
[7] Mt 25:31-46, see also Lk. 12:35-46, Lk. 19:11-27 and Mt. 16:27, Mk. 8:38b, Lk. 9:26b.
[8] Repent: in five messages to the churches (2:1-3:22), refusal to repent (sixth trumpet, 9:20-21; fourth and fifth bowl, 16:9-11); plea to leave Babylon (seventh bowl, 18:4) and there may be subsequent opportunities during the harvests, see Framework 5. Endure patiently: 1:9, 2:2-3, 2:19, 3:10, 13:10, 14:12.
Table 1 - Revelation and Gospel comparison
6a) Post-Cross times (‘the present age’ in John's era)
In the first (Luke 17) situation, after the Pharisees asked Jesus about when the kingdom of God was coming, Luke describes how Jesus replied that the kingdom is not coming with observable signs, it is among (or within) you (Lk. 17:20-21). In the second (Luke 21) situation, Jesus responded to observers’ (Lk. 21:5-19) or disciples’ (Mt. 24:1-14, Mk. 13:1-13) amazement at the beauty of the Jerusalem temple and he warned of its destruction and coming tribulations. Jesus pleads for people to avoid the catastrophe. When believers see armies surround Jerusalem (Lk. 21:20), flee to the hills because its inhabitants will be killed or taken captive (Lk. 21:21-24). Matthew and Mark add: flee when the desolating sacrilege is set up (in the Jerusalem Temple is implied, Mt. 24:15-22, Mk. 13:14-20).[1] According to Eusebius Pamphilius,[2] Christians ‘commanded by a revelation’ heeded warnings to flee Jerusalem before the Jewish wars (A.D. 66-70) and they escaped to Pella (Ecclesiastical History 3.5.3). Depending upon when Revelation was first circulated, the ‘revelation’ was probably the Gospels’ text and not John’s Revelation.[3] In the Framework chapter, this is sub-section 2C.b.
Mt. 24:3-14, Mk. 13:3-13 and Lk. 21:7-19 warn there will be both current and future tribulations. Jerusalem will be downtrodden ‘until the times of the gentiles are fulfilled’ (Lk. 21:24). Matthew and Mark add: the tribulation will be shortened (Mt. 24:22, Mk. 13:20) but do not pause to look for the Son of Man because these things will happen before he appears (Mt. 24:23-27, Mk. 13:21-23) and ‘where the body (πτῶμα) is, there the eagles or vultures (ἀετοι) will be gathered together’ (Mt. 24:28). Matthew’s word for ‘body’ indicates it could be dead (a corpse) and this suggests anticipation of Jesus’ crucifixion. The metaphor may allude to ἀετοὶ as eagles (armies) gathering around the crucified Christ (every Roman Legion had an Eagle Standard, D’Amato, 2018: 9) (see Framework 2C.b). Luke uses the same phrase (Lk. 17:37) in a different context (see Table 1), and with an important modification: the body (σῶμα) could be living so the metaphor may allude to ἀετοι as eagles (armies) gathering when the living Christ is revealed (at the Parousia, see 6c).
‘This generation’ is referred to four times in these chapters, but in two different contexts. Lk. 17:24-25 refers to ‘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. But first he must endure much suffering and be rejected by this generation’. Whereas ‘this generation’ in Lk. 21:29-33, Mt. 24:32-36, Mk 13:28-32: ‘when you see these things taking place, you know that the kingdom of God is near. Truly I tell you, this generation will not pass away until all things have taken place.’ (Lk. 21:31-32) refers to those in the age-to-come (eschaton or ‘last days’). This indicates two separate generations will be present on these occasions.
In Revelation, in heaven’s throne-room immediately after the Cross (i.e. the death, resurrection and ascension of Jesus Christ), the Lamb who was slain (Christ) took the scroll from the hand of the One-seated-on-the-throne (the Almighty) and he opened its seals; thus he received authority as King (5:1-8, 12:10). As Christ opened the scroll’s seals, the ‘four horsemen (of the Apocalypse’) ravaged earth (5:1-8:1). The Cross did not create the seal torments, the seals are part of the war that satan has waged against humanity since time immemorial (from 12:3); but now this malign influence focuses on war against ‘those who keep the commandments of God and hold the testimony of Jesus’ (12:17; see Framework 1B.e, time-parallel 1).[4] There is persecution (the martyrs of the fifth seal, 6:9-11) and a destructive earthquake and cosmic manifestations associated with the sixth seal (6:12-17; Framework 2B.a). The destruction is so catastrophic that even generals and kings think the Day of God’s Wrath has come; this may correspond to the fall of Jerusalem (A.D. 70). Instead of facing God’s Wrath, the 144,000 faithful are sealed and four angels bind the four winds at the four corners of the earth (7:1-8), so the even greater devastation they will bring is delayed until later. Depending upon when Revelation was first circulated, some of the first readers/ listeners may have recognised in Rome’s actions and the fall of Jerusalem, the terrors of the seal torments and the Great Tribulation (7:14). ‘This generation’ (Lk. 17:25) witnessed the rejection of Christ.
The Gospels warned the first generation(s) about what will happen in their present age and Revelation puts the events into a Creation – New Order context. The seals affect the same dimension that John, the Warrior (Christ) and the congregations/ lamp-stands occupy (1:10-4:1), i.e. they are a direct continuation of events from the Cross on the visionary physical-spiritual earth.[5] The seal torments are both physical (for example, conquest, war, famine and death) and spiritual (for example, the four horsemen, 6:2-8). This study proposes that the post-Cross times in Revelation may correspond to the breaking of the first six seals (6:2-7:17), which begin immediately after the slain Lamb (Christ) appears on/ in front of the heavenly throne (5:5-6:1). This implies that at least some of the events traditionally associated the eschaton (the seals) began at the Cross.
[1] See also fall of Jerusalem: Mt. 23:37-39; Lk. 13:34-35, 19:41-44.
[2] In his Ecclesiastical History, Eusebius Pamphilus (A.D. c.301-c.400), Bishop of Caesarea, used an extensive library of early Christian writings to record and comment on the history of the Church from the end of the Book of Acts to the time of Emperor Constantine. Most of the original texts no longer exist.
[3] If the vision occurred in A.D. 95-97, i.e. accepting as truth Irenaeus’ comment that Revelation was written towards the end of Domitian’s reign (Irenaeus, Against Heresies V.30.3) some of the first audiences may have experienced the fear of Nero’s cruelty and persecution (late A.D. 60’s), fled from the first Jewish-Roman war (A.D. 66-70), known the temple and Jerusalem had been destroyed (A.D. 70) and they were recovering from oppression under Domitian. If an earlier date is correct (A.D. 68-70; Hengel, 1989: 126-127), Nero’s persecutions would be a recent memory and Jerusalem was still standing, but under threat.
[4] The cosmic spaces are linked by time-parallels, which are like text-parallels but with a chronological component. The first time-parallel is the Cross (the death, resurrection and ascension of Jesus Christ; Framework 1) and the last one is the Final Judgement (Framework 5) – these two events impact every cosmic space.
[5] This study proposes that Revelation’s story includes events described chronologically from Creation to the New Order. Within it are four steps back in relative time (at 4:2, 12:1, 12:13 and 15:1) and two perceptions of earth: the first is of the visionary physical-spiritual earth and the second represents the biblical story (see Table 1).
6b) The hiatus/ silence
In the Gospels, there is a hiatus between the ascension of Jesus and the time immediately leading up to the Parousia, a time in which Jerusalem will be downtrodden ‘until the times of the gentiles are fulfilled’ (Lk. 21:24). In the Framework chapter, this is sub-section 2C.c. It will be a time of tribulation, which will be shortened (Mt. 24:22, Mk. 13:20) but do not pause to look for the Son of Man because these things will happen before he appears (Mt. 24:23-27, Mk. 13:21-23):
‘You will hear of wars and rumours of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. All these are the beginning of birth pains. Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me. At that time many will turn away from the faith and will betray and hate each other, and many false prophets will appear and deceive many people. Because of the increase of wickedness, the love of most will grow cold, but the one who stands firm to the end will be saved. And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.’ (Mt. 24:6-14, see also Mk: 13:7-13, Lk. 21:9-19).
This is a period in which people are living ordinary lives (despite wars, famines and earthquakes), like in the times of Noah (Lk. 17:26-27, Mt. 24:37-39) or Lot (Lk. 17:28-33). There will be temptations for hedonism, like a sudden snare (Lk. 21:34); take heed, watch! (Lk. 21:34-36). The need for the faithful to prepare and watch is emphasised by parables (Mt. 24:45-25:30, Mk. 13:33-37). Believers must be aware, ‘this generation’ rejected Christ (Lk. 17:25) and so it will be when Christ comes again:
‘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. But first he must endure much suffering and be rejected by this generation. Just as it was in the days of Noah, so too it will be in the days of the Son of Man. (Lk. 17:24-26).
Be watchful and prepared for Christ will appear at an unknown hour (Mt. 24:36, Mk.13:32). The generation referred to may be the stubbornly resistant of any era (Green, 1997: 742), but these are words of prophecy particularly for those who were alive when Jesus was on earth and for those who will witness the Parousia. The first generation saw the trauma that will be like the ‘birth-pangs’ of the end of the age (Mt. 24:3-8, Mk. 13:3-8) and the second may be overwhelmed by hedonism before Christ comes again. Christ could appear at any time so be aware, watchful and prepared. In Revelation, Babylon (the great city and harlot) personifies the decadence in both John’s era (Rome) and the corrupt lifestyles that will be rampant when Christ appears.
In Revelation, this middle or in-between time (post-Cross/ pre-Parousia) includes the silence in heaven for about half an hour when the seventh seal opens (8:1), because the Silence represents a clear separation between the first six seals (6:1-7:17) and the preparation of the trumpets, which warn of imminent judgement and the coming of Christ (8:2). Then, the censer empties. The censer is associated with storms and an earthquake (8:5) and it may be a cleansing/ protecting process (see Framework 2C.a) that is the first event in the eschaton. Then, the trumpets start sounding (8:6). In the proposed macrostructure, the seal and trumpet torments are felt on the physical-spiritual earth.
When the fifth trumpet sounds and the abyss opens (9:1-12), satan’s beast arises onto the biblical earth (13:1-10; time-parallel 2); this is the ‘first woe’ (9:12). When the sixth trumpet sounds and the four angels who are bound at the Euphrates are released (9:14-15), satan’s earth beast arises (13:11-15; time-parallel 3). ‘There will be no more delay’ (10:6; time-parallel 4). This is the ‘second woe’ (11:14) and the bowls full of the wrath of God are prepared in heaven (15:1-16:1) while the seventh trumpet sounds and the heavenly sanctuary opens (11:15-19) (time-parallels 5-7). However, before Christ appears on Mt Zion as the Lamb who was slain (14:1-5; time-parallel 8), the visionary story-line steps back in relative time and he (John) is shown the genesis of evil (12:1-18; see Framework 1) and John witnesses evil’s form (the abyss and earth beasts) in the age-to-come (13:1-18).
The bowls are probably the ‘third woe’ which was expected ‘soon’ in 11:14. The Day of God’s Wrath begins when the bowls empty onto earth. It is a time of much suffering and, in the interpretation in this study, Christ will come as the slain Lamb on Mt Zion (14:1-5) while the bowls are emptying; perhaps during the fifth bowl when there is darkness on the throne of satan’s abyss beast (16:10-11; time-parallel 8). The Day will not end until Christ the Rider defeats satan in the Great Battle (19:17-21; time-parallels 14-15).
Be aware, watchful and prepared (16:15 and Mt. 24:36, 44; Lk. 12:40; Mk. 13:32) because Christ’s parousia will be unexpected,[1] world-wide and it will happen very quickly (in the way that fig tree buds rapidly become leaves) so believers must be watchful and prepared because ‘this generation’ will witnesses these events.[2] The interpretation in this study suggests that both the Gospels and Revelation contain prophecies for two groups: those who were alive when Jesus was on earth (they experienced the fall of Jerusalem, unless they fled as soon as the armies gathered; Lk. 21:20-21, Mt. 24:15-16, Mk. 13:14) and those who witness the Parousia (they will experience the fall of Babylon, unless they leave/ reject her as soon as the armies gather; 18:4). In both the Gospels (Lk. 21:20-21, Mt. 24:36, Mk. 13:32) and Revelation (16:15), Christ will appear at an unexpected and unknown hour.
There will be warnings of the imminent appearance of Christ. In Revelation, when the speaking image of the abyss beast is set up (13:14-15) and armies appear (9:1-21) (time-parallels 2 and 3, Figure 3) these are like echoes of the Gospel warnings of the desolating sacrilege and armies (Mt. 24:15-22, Mk. 13:14-20, Lk. 21:20-24) that were visible warnings prior to Jerusalem’s destruction in A.D. 70. Both installations were/ will be followed by armies gathering. This is not (only) a case of evil mimicking good, it is an allusion to material events in the past. The death and resurrection of the Two Witnesses in Jerusalem during the sixth trumpet (11:3-14) may be another visible harbinger of Christ’s return. A trumpet will sound (Mt.24:31) and this may correspond to the sixth trumpet (when the seven thunders speak, 10:3-4) or the seventh trumpet (11:15) in Revelation.
[1] Unexpected and sudden: Lk. 17:24, Mt. 24:27.
[2] Lk. 21:25-32 ‘There will be signs in the sun (…). Then they (the nations) will see ‘the Son of Man coming in a cloud’ with power and great glory. (…) redemption is drawing near.’ (Fig tree parable …) Truly I tell you, this generation will not pass away until all things have taken place.’ See also Mt. 24:29-34, Mk. 13:24-30.
6c) The Parousia
The Parousia is traditionally the climax of the eschaton (or ‘last days’ or ‘end times’); in the Framework chapter, this is sub-section 5. It was foretold in the Gospels and Acts as the successor to Jesus’ ascension:
‘Then he (Jesus) led them (the apostles) out as far as Bethany, and, lifting up his hands, he blessed them. While he was blessing them, he withdrew from them and was carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy; and they were continually in the temple blessing God.’ (Lk. 24:50-53, see also Mk. 16:19)
Acts 1:9-11 describes how Christ will return: in the clouds, perhaps near to Jerusalem, like at the Ascension (Lk. 24:50-51):
‘As they (the apostles) were watching, he (Jesus) was lifted up, and a cloud took him out of their sight. While he was going and they were gazing up towards heaven, suddenly two men in white robes stood by them. They said, ‘Men of Galilee, why do you stand looking up towards heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven’ (Acts 1:9-11).
Christ’s parousia will be unexpected and sudden (Lk. 17:24, Mt. 24:27), world-wide and it will happen very quickly. Earlier (6.a) it was suggested that ‘this generation’ in Lk. 17:24-25 witnessed the rejection and suffering of Christ whereas ‘this generation’ in Lk. 21:29-33, Mt. 24:32-36, Mk 13:28-32 will ‘know that the kingdom of God is near. Truly I tell you, this generation will not pass away until all things have taken place’ (Lk. 21:31-32). This indicates two separate generations will be present on these two occasions, and the duration of each will be short (see Framework 4B.d).
In Revelation, Christ will come like a slain Lamb on Mt Zion (14:1-5), as a king on a cloud (14:14) and as a mighty warrior (the Rider, 19:11-16), so that Scripture may be fulfilled; Christ is saviour, king and defender. Each appearance reflects a different role of Christ and, in the proposed macrostructure, the biblical earth will witness all three as a linear sequence of events (see Table 2).
Table 2 - The Parousia in Revelation
The first role of Christ is as saviour, when the slain Lamb appears on Mt Zion, with the 144,000 ‘redeemed’ (14:1-5). This may be during the time of the fifth bowl (time-parallel 8, see Framework 4). John sees three angels flying in mid-heaven (the sky) on the biblical earth. Angel One proclaims the Gospel and announces that judgement is imminent (14:6-7). Meanwhile, evil armies group on the physical-spiritual earth when the river Euphrates dries up, ready for the kings from the East to gather and evil war preparations begin (16:12-16) (time-parallel 9). Angel Two proclaims Babylon’s fall (14:8) and it falls in every cosmic space (14:8, 16:17-21, 18:1-3) and heaven celebrates her fall (19:1-4) (time-parallel 10). Angel Three announces that there will be judgement on satan’s followers (the ‘marked’ (14:9-11) as Babylon is ruined by famine, disease and fire (18:8-19) and heaven prepares for the wedding of the Lamb (19:5-6) (time-parallel 11). How long the Lamb will be seen on Mt Zion is unknown.
The second role of Christ is as king, when he comes as One-like-the-Son-of-Man seated on a white cloud, with a golden crown on his head, and a sharp sickle in his hand’, ready for the harvests (14:14; time-parallel 13, see Framework 5). It is this appearance of Christ that fulfils John’s anticipation in his prologue (1:5-7) and he witnesses in 14:14. This is described in the Gospels, see 6d) for details.
The third role of Christ is as protector or defender, when the Rider comes on a white horse, with a crown and a sharp sword coming out of his mouth, and with the ‘armies of heaven’ (19:11-16; time-parallel 14, see Framework 5). Evil armies regroup on the physical-spiritual earth (19:17-19) while an angel gathers the Grape Harvest on biblical earth (14:17-19, 19:17-19; time-parallel 14). The subsequent crushing of the grapes in the wine-press by the Rider (14:19-20, 19:15) is the Great Battle, in which satan and the evil armies are defeated (19:20-21; time-parallel 15). This is the climax of the Day of God’s Wrath. John saw the Rider (as the Warrior) at the beginning of the vision (1:1-4:1), when he (Christ) acted as John’s main guide in the vision (4:1, 16:15, 21:3-8, 22:16-20a).
Like Daniel, John describes the future Messiah-Christ the king (associated with clouds but not the sword) and both John and Daniel were perhaps visited by Christ the warrior (with a sword but without clouds) (see Framework 1B.a).[1] Each image illustrates a different role of Christ. Scripture indicates that the Messiah/ Christ will only come again once so these are different perceptions of a single event that has three parts. The different roles and spatially-related identities of the main characters in Revelation are considered in Framework 1B.h.
[1] This study follows the traditional view that the One-like-a-son-of-man in 14:14 and Dan. 7:13-14 is the Messiah, and not an angel (which is ‘still occasionally defended’, Collins, 2016: 129). Daniel witnesses the Messiah come to the heavenly throne and this may foreshadow the Ascension which, in turn, foreshadows the Parousia.
6d) One-like-the-Son-of-Man comes seated on a white cloud (14:14)
The Gospels record how, after tribulations and when it seems like the cosmos is being shaken apart, the Son-of-man will appear suddenly and unexpectedly in the cloud(s), with power and great glory.[1] Matthew adds: a trumpet will sound when the Son-of-man comes with his angels to gather his ‘elect’, and he will sit on his throne and the nations will be judged.[2] ‘Take heed, watch!‘ (Lk. 21:34-36). Believers must be aware, ‘this generation’ will witnesses these events (Lk. 21:29-33, Mt.24:32-36, Mk. 13:28-32) so be watchful and prepared because Christ will appear at an unknown hour (Mt. 24:36, Mk.13:32). In the eschaton, in Revelation, the trumpets give warnings of impending judgement and the bowls represent the outpouring of the seven last plagues and God’s wrath. This is the beginning of the Day of God’s Wrath – but Christ will come like a ‘like a thief! Blessed is the one who stays awake’ (16:15) (See Framework 5).
[1] Cosmic upheaval (Lk. 21:25-26, Mt. 24:29, Mk. 13:24-25) then Christ appears in the clouds (Lk. 21:27-28, Mt. 24:30, Mk. 13:26), like at the ascension (Acts 1:9-11, Lk. 24:50-51).
[2] Trumpet: Mt. 24:31; ‘the elect’: Mt..24:31, see also Mk. 13:27; judgement: Mt. 25:31-46.
6e) Gathering armies
Jesus is recorded as saying that the difficult times (the ‘tribulation’) will be shortened (Mt. 24:22, Mk. 13:20) but do not pause to look for the Son of Man because these things will happen before he appears (Mt. 24:23-27, Mk. 13:21-23) ‘and where the body is, there the eagles (or vultures) will be gathered together’ (Mt. 24:28, Lk. 17:37). Earlier (6.a) it was suggested that Mt. 24:28 may allude to eagles (armies) gathering around the crucified Christ. Luke used the same phrase, but with an important modification – the body (σῶμα) could be living so the metaphor may allude to ἀετοι as eagles (armies) gathering when the living Christ is revealed at the Parousia. In Revelation, the ‘body’ in Lk. 17:37 may refer to:
The slain Lamb appears on Mt Zion (14:1-5; time-parallel 8) with the Three Angels – then war preparations are made (16:12-13, time-parallel 9) and the eagles/ evil armies gather at Armageddon and Babylon is destroyed by storm and earthquake (16:14-21; time-parallel 10);
One-like-a-son-of-man appears on a cloud (14:14; time-parallel 13) and the Rider appears from heaven (19:11-16; time-parallel 14) – then eagles/ evil armies re-gather (19:17-19; time-parallel 14) and they are defeated in the Great Battle (19:20-21, time-parallel 15) (see Table 1).
6f) The ‘elect gathering’, ‘one taken’ and the harvests
Following the ‘coming of the Son of Man’ (Mt. 24:29-30, Mk. 13:24-26, Lk. 21:25-28, Lk. 17:30), the Gospels refer to ‘elect gathering’ (Mt. 24:31, Mk. 13:27) and ‘one taken’ (Mt. 24:40-41, Lk. 17:34-36; see Table 2). Matthew refers the gathering and taking as two events, separated by references to the fig tree parable and days of Noah (Mt. 24:32-39). ‘One taken’ in Lk. 21:25-28 and Mk. 13:26-3 also follow a Noah reference, and Lk. 17:34-26 follows a Noah and Lot reference. The phrase ‘so will be the coming of the Son of man’ is common to both Lk. 17:26 and Mt. 24:37, but there is no fig tree parable in Lk. 17, or taking or gathering in Lk.21. This suggests the gathering/ taking are separate events in the eschaton, as illustrated in Table 2. In Revelation, it is possible that the gathering corresponds to the Grain Harvest and the taking corresponds to the collection of the grapes in the Grape Harvest.
In Revelation, when Christ appears on a cloud and the Grain Harvest is collected (14:14-16), this corresponds to the distribution of invitations to the wedding supper of the Lamb (14:14-16, 19:9-10; time-parallel 13). Those who receive the invitation will be blessed (19:9) – but who is invited? Does this mean that individuals are free to accept or decline? This study suggests this harvest consists of those who accept the invitation, perhaps through repentance, but its impact on the physical-spiritual earth is uncertain (see Framework 5B.l). Everyone, including the faithful, will experience the impact of all seven bowls full of the wrath of God, and the fall of hedonistic society (Babylon) (16:2-21). The faithful must endure the hardships until then (14:12-13), but they will avoid the Great Battle itself.
The Gospel parable of the Great Supper is relevant here because the statement: ‘Blessed are those who are invited to the marriage supper of the Lamb’ (19:9) suggests that not everyone may be invited to the wedding; who is invited? Does this mean that individuals are free to accept or decline? In the parable, when some invitees to the wedding supper for king’s son refuse the invitation, it is extended to the whole community, but those who come must dress appropriately and an unprepared (dishonouring) guest is condemned to outer darkness, ‘for many are called, but few are chosen’ (Mt. 22:1-14, see also Lk. 14:15-24). Revelation indicates the proper attire for the wedding supper is repentance and the faithful must endure the tribulations.[1] Jesus presented the ultimate choice: repent or perish (Luke 13:1-5). In Revelation, forgiveness is proclaimed (14:6-7; 18:4) but some people prefer to worship the demons who hate them (9:1-21) (so Osborne, 2002: 694). This suggests that everyone has access to the wedding invitation that is offered by God, but the invitation must be accepted and acceptance corresponds to repentance and endurance. The wedding itself occurs after the Final Judgement – when the Bride (the Holy City, the new Jerusalem, 20:2) descends from heaven to the New Earth (21:10).
This study suggests that there are two collections in the Grape Harvest: the armies re-grouping, but also the ‘taking’ of those who repent at the last possible minute. The mercy of God is demonstrated towards those who respond positively to the Gospel (which is proclaimed in 14:6-7), even when armies are at the door. Those who do not repent during the harvests will experience the crushing of the grapes, i.e. the Great Battle, which is the climax of the Day of God’s Wrath.
[1] Endure: in the seven messages to the congregations (2:1-3:22: and 13:10, 14:12-13.
6g) The Gospel summary (Mt. 24:29-44) and Revelation
This study proposes that the sequence outlined in Mt. 24:29-44 explains and validates the authenticity of Revelation’s visionary events:
‘Immediately after the suffering of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see “the Son of Man coming on the clouds of heaven” with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other (fig tree parable …). So also, when you see all these things, you know that he is near, at the very gates. Truly I tell you, this generation will not pass away until all these things have taken place. (… remember Noah…). Then two will be in the field; one will be taken and one will be left. Two women will be grinding meal together; one will be taken and one will be left. (…) Therefore you also must be ready, for the Son of Man is coming at an unexpected hour. (Mt. 24:29-44).
This passage is followed by the parables of: the good and wicked servant; the ten virgins; the talents (Mt. 24:45-25:30) and there will be the final judgement (Mt. 25:31-46).
Mt. 24:29-44 and Revelation (using the proposed macrostructure as the framework):
Suffering of those days – the horrors perpetuated by satan’s two beasts and the ‘marking’ of everyone (13:1-18), and the torments of the seven bowls (16:2-21) (time-parallels 2-8);
the sun will be darkened – the fifth bowl empties darkness onto the throne of the beast (16:10-11) (time-parallel 8);
the sign of the Son of Man will appear in heaven – the slain Lamb appears from heaven onto Mt Zion (14:1-5) with the Three Angels (14:6-11). The faithful require patient endurance through these difficult times (14:12) (time-parallels 8-12);
the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels – One-like-a-son-of-man appears on a cloud (14:14) (time-parallel 13);
with a loud trumpet call – the duration of the trumpet blasts is unknown. The seventh trumpet began in 11:15-18 (time-parallel 6);
they will gather his elect from the four winds – the gathering of the Grain Harvest by the One (14:14-16). This may represent acceptance of the invitation to the wedding of the Lamb (19:9-10), perhaps through repentance (time-parallel 13);
this generation will not pass away – the timescale for all these events is very short. Satan’s abyss beast appears on the biblical earth during the fifth trumpet (time-parallel 2, Framework 3) and his operational time is very short (13:5). After the seventh trumpet sounds, the bowls empty very quickly and when the fifth bowl empties people are still suffering from the pains and sores from the first four bowls (16:9-11). This is consistent with the Gospels’ reference to ‘one generation’ witnessing events at the inception of the kingdom of God (Lk. 17:25), and another single generation will see its fulfilment (Lk. 21:32, Mt. 24:34, Mk. 13:30) and witness the Parousia;
one will be taken and one will be left – the gathering of the grapes by an angel during the Grape Harvest (14:17-19), while the evil armies gather (19:17-19) (time-parallel 14). This interpretation suggests the possibility that people can repent even at the last possible moment – until the grapes are crushed in the great wine-press of the wrath of God (14:20; time-parallel 15);
at an unexpected hour – Christ will appear at an unexpected and unknown hour (16:15);
Final judgement – the Great Commission (Mt. 28:16-20, Lk. 24:44-48, Mk. 16:14-18) continues and fills the period between the Parousia and the final judgement. In Revelation, there is the Great Battle, Millennium and then the Final Judgement (20:10-15, 21:7-8; time-parallel 18).
6h) Implications
An implication of successfully using Lk. 17 and Lk. 21/ Mt. 24-25/ Mk. 13 to validate the story described within Revelation in this study is that it confirms a linear chronology for each chapter. The description given by Jesus in the Gospels about his coming again (the Parousia) matches the revelation given to John about this anticipated event – the one supports the other – and this endorses Revelation part of the Canon of Scripture (which was disputed in the early post-Cross days).
In the proposed macrostructure of Revelation, Christ’s Parousia is part of the biblical earth, which is appropriate because it reflects Scripture. Christ comes in three forms in Revelation and these reflect Christ’s different roles as saviour, king and defender; together, they fulfil Scripture. The slain Lamb who appears on Mt Zion with the 144,000 ‘redeemed’ and the Three Angels who announce what will happen next (14:1-11) – and this appearance is the ‘sign’ anticipated in Mt. 24:30. The king comes on the cloud and then the earth is harvested (14:14-20) – as promised in Acts 1:9-11, and the harvests are a strong Gospel motif.[1] The warrior Rider comes to defeat satan (19:11-21) – and the winepress/ battle motif are well established in the Hebrew Bible as eschatological symbols.[2] In Framework 5B.l, it is suggested that Revelation combines the prophetic significance of both Mt Zion and Mt Olives in Scripture, and it reinforces the biblical importance of Jerusalem, as a focal point, during the Parousia. How the physical-spiritual and biblical earth relate to the material earth is uncertain in both texts.
Perhaps the most significant implication of this study is that it proposes that the visionary story-line in Revelation begins with Creation and ends with the New Order – so everyone lives somewhere on this continuum. Only one generation witnessed Christ’s ascension and another one will witness the Parousia, so the many intermediate generations may perhaps benefit more from understanding the messages of the Gospels and Revelation, rather than by putting topical names to satan’s beasts or by interpreting history through the lens of Revelation.
[1] Harvest parables: Mt. 13:1-43, Mk. 4:1-34, Lk. 8:4-18, Jn. 4:35-38.
[2] For example, Is. 63:1-6, Lam.1:15; harvest and winepress: Joel 3:13.
6i) Applications
The Gospels gave warnings of persecutions and threats for those living in the post-Cross times, and these corresponded to the seal torments in Revelation. The time of the current readers is probably the ‘times of the Gentiles’ (Lk. 21:24) and the silence of the seventh seal (8:1), which has continued for 2000 years (to date). At times, this is like the times of Noah and Lot (Lk. 17:34-26, Mt. 24:37-39) – hedonistic and dominated by Babylon (that great city and harlot that reflects Rome, of John’s day). There will come a time, at an unexpected and unknown hour (16:15; Mt. 24:36, Mk. 13:32) when a trumpet will sound (8:7-11:15; Mt. 24:31), and the ‘sign’ will appear (Mt. 24:30), perhaps of the slain Lamb on Mt Zion with the 144,000 ‘redeemed’ (14:1-5), and the earth will be harvested (14:14-20; Mt. 24:31, Mk. 13:27; Mt. 24:40-41, Lk. 17:34-36).
Meanwhile, one of the few explanations that John gives in Revelation concerns Babylon’s rapid fall (17:1-19:4), so John’s readers are warned to reject everything that Babylon represents (18:4). The overall message for those living in the in-between time (or in the ‘age to come’) is to be aware, repent and endure patiently and, above all, remain faithful to God and the Lord Jesus, his Messiah. Revelation is an apocalyptic (revelatory) – prophetic letter, and events directly relating to the Parousia occur on the biblical earth, and what the physical-spiritual earth may experience is torments and evil forces gathering for battle (i.e. the trumpets and the bowls full of the wrath of God). The first generations after the Cross experienced the seal torments, and the ‘four horsemen’ never went away. Revelation indicates that earth experiences cycles of catastrophes but how the material earth reflects the visionary earth is unknown. Fortunately, there will be a new beginning and vindication for the faithful when Christ comes again. The final message recorded by John anticipates a physical appearance of Christ: ‘Amen, come Lord Jesus’ (22:20b); in the meantime we must be aware, repent and remain faithful.
Page updated 18 February 2025