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. This section is not a validation of Revelation or the Gospels themselves – it uses these Scriptures to confirm that the proposed model is a viable illustration of Revelation’s literary macrostructure. Other similar Gospel references are not included here because they are not part of long sequences. This study is aided by a composite time-line presented in a synopsis of the four Gospels (particularly Aland, 1985).[1] There are no counterparts in the Fourth Gospel but there will be persecution (Jn. 16:2), Jesus will come again (Jn. 21:22-23) and there will be final judgement (Jn. 5:22-30, Jn. 12:48). The significance of this and whether or not Revelation’s John met Jesus in person or if he had access to the oral traditions or written Gospels depends upon John’s identity (see the ‘Who is John?’ link below).
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). Lk. 21, Mt. 24 and Mk. 13 are sometimes called the Little Apocalypse or the Olivet Discourse, because of the subject matter or the location of this teaching by Jesus.
This study proposes that a recognisable chronology is maintained in these Gospel chapters – otherwise the comparison with Revelation would be impossible in Table 1. The two Luke passages suggest they reflect two particularly memorable occasions during which time Jesus taught about future events, rather than these chapters being an amalgamation of unrelated, unexplained teachings or parables (contra Mach, 2015: 55). 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.
Both the Gospels and Revelation record warnings relating to the immediate ‘present age’ (specifically Jesus and John’s era) and to the eschaton (or ‘last days’ or ‘end times’) as a precursor to ‘the age to come’). This study suggests these Gospel chapters are divided into these two parts. Events surrounding the Parousia (the appearance of Christ, or his ‘coming’ in Revelation) will initiate the ‘age to come’. It is hoped others will develop ideas presented in this study – the present author found this section particularly helpful to investigate but it is only a first step towards fully understanding the connection between the Gospels and Revelation.
[1] Five other synopses were investigated, including Throckmorton (1992) and the Net Bible synopsis (White, 2004), but Aland (1985) was preferred because 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 8 February 2025).
Table 1 - Revelation and Gospel comparison
Table 1 illustrates the connections between Lk. 17 and Lk. 21/ Mt. 24/ Mk. 13 and the proposed macrostructure of Revelation. Matthew and Mark recorded these events together, as one passage. The separate accounts in Lk. 17 and Lk. 21 are consistent with one another but their events are mutually exclusive. It is as if Luke recorded the overall teaching but recognised it as given on two separate occasions. The only common event (Lk. 17:20-21, Lk. 21:7-11; ‘Signs before the End’ in Table 1) has similar subject matter but different audiences.
In Table 1, Lk. 21, Mt. 24 and Mk. 13 have seven events in common but three events in Lk. 17 and Mt. 24 are not found in Lk. 21 or Mk. 13 (Like lightning, As in days of Noah/ Lot, One taken); ‘this generation’ (Lk. 17:25) and the ‘body’ reference (Mt. 24:28) are considered next. This suggests that Matthew referred to or had witnessed the Lk. 17 and 21 events but whether Matthew was independent, or dependant on Luke or vice versa, is uncertain (Nolland, 2005: 5). Mark’s Gospel was probably written first, well within living memory of the events, and the other three Gospels written later, but before all the eye-witnesses had died (Bauckham, 2006: 7, 279, 318, 472). The passages are followed by parables or other teaching but only Matthew refers to judgement (Mt.25:31-36). 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).
This study is interested in repetitions in Revelation because they define the macrostructure of the book, and there is a similar situation in the synoptic Gospels. There are two references to ‘where the body is, there the eagles or vultures (ἀετοι) will be gathered together’ (Lk. 17:37, Mt. 24:28) and four references to ‘this generation’ (Lk. 17:24-25; Lk. 21:29-33, Mt. 24:32-36, Mk 13:28-32). The generation referred to may be the stubbornly resistant of any era (Green, 1997: 742), but the contexts suggest that these are words of prophecy in two parts directed towards two generations: the post-Cross (following Jesus’ death, resurrection and ascension) and Parousia generations, i.e. those living in the present-age and the age-to-come.
The first part in Table 1 is instructions for those alive in the present-age: from prediction of the Temple’s destruction to a warning that Christ will appear like ‘lightning (…) but first he must endure much suffering and be rejected by this generation’ (Lk. 17:25) and the first body metaphor (Mt. 24:28) (see 6a). In Revelation this corresponds to the seal torments, including the silence of the seventh seal (8:1), which is the time of the Great Commission (Mt. 28:16-20, Lk. 24:44-48, Mk. 16:14-18) and Jerusalem is downtrodden ‘until the times of the gentiles are fulfilled’ (Lk. 21:24) (see 6a). The seventh seal is a hiatus between the two generations (see 6b) and Part one includes the trumpets, which will sound at the end of the present-age for an undefined duration.
The second part is for those living in the age-to-come and they will experience the Parousia. This time also includes ‘this generation’ (Lk. 21:29-33, Mt. 24:32-36, Mk 13:28-32), and it ends with the second body metaphor (Lk. 17:37) and warnings to ‘take heed! watch’ (see 6c). In Revelation this part corresponds to the bowl torments (the Day of God’s Wrath).
6a) Part 1a - post-Cross times (‘the present age’ in John’s era)
Both parts of these teachings relate to future events for Jesus and his hearers. 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 (Mt. 24:1-2, Mk. 13:1-2, Lk. 21:5-6) and there will be both current and future tribulations (Mt. 24:3-14, Mk. 13:3-13, Lk. 21:7-19).
Jesus pleads for people to avoid the coming 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’ may have been the synoptic Gospel’s text or another text rather than John’s Revelation.[3]
The post-Cross times in Revelation begin after the slain Lamb (Christ) appears on/ in front of the heavenly throne (5:5-6:1) and he takes the sealed scroll from the hand of the One-seated-on-the-throne (the Almighty), thus he received authority as King (5:1-8, 12:10). As Christ opened the first four seals on the scroll, the ‘four horsemen (of the Apocalypse’) appear and ravage the earth (5:1-8:1). The seals affect the same cosmic 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. They are both physical (conquest, war, famine and death) and spiritual (the four horsemen) (6:2-8). 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). Jesus warned of persecutions and troubles for the present-age:
‘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).
In Revelation, persecution of the faithful is recognised in the martyrs of the fifth seal (6:9-11). A destructive earthquake and cosmic manifestations are associated with the sixth seal and they are so catastrophic that even generals and kings think the Day of God’s Wrath has come (6:12-17). 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. This is the time of the Great Tribulation (7:14) and it indicates that at least some of the events traditionally associated the eschaton (the seals) began at the Cross.
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 2Cb). Luke uses the same phrase (Lk. 17:37) in a different context (at the Parousia) and with an important modification (see 6c).
The climax of the first part of this teaching is the ‘body’ or ‘this generation’ reference: ‘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’ (Lk. 17:24-25).
[1] See also fall of Jerusalem: Mt. 23:37-39; Lk. 13:34-35, 19:41-44.
[2] 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. See the ‘Who was John?’ link below for further details.
6b) Part 1b - the hiatus/ Silence and the beginning of the end of the age (the eschaton)
Within the first part of these chapters is the hiatus between the fall of Jerusalem and the time immediately leading up to the Parousiaa – time in which Jerusalem will be downtrodden ‘until the times of the gentiles are fulfilled’ (Lk. 21:24). In Revelation, this middle or in-between time (post-Cross/ pre-Parousia) is part of the present-age. It 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) in the present-age and the preparation of the golden censer and the trumpets (8:2-11:19) which begin the eschaton, which heralds the age-to-come. When Jesus explains the parable of the weeds, he describes the end of the present-age: ‘the harvest is the end of the age. (…) The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers and they will throw them into the furnace of fire. (…) Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!’ (Mt. 13:39b-43).
In Revelation after the Silence, seven trumpets and a golden censer are prepared in heaven (8:2-4) and when the censer is emptied, there are storms and an earthquake (8:5). This may be a cleansing/ protecting process that is the first event in the eschaton (see Framework 2C.a). The trumpets are warnings or announcements of the imminent Day of God’s Wrath (the ‘third woe’/ bowls) and the coming of Christ. Matthew records an anticipated trumpet blast (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. In the interpretation in this study, Revelation’s trumpets are spiritual (on the physical-spiritual earth) so will people hear them? The first four trumpets herald torments that are physical and similar to the first four seals (8:6-12), but their manifestation in the material world is unknown.
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) 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. This is not (only) a case of evil mimicking good, it is an allusion to previous material events. The death, resurrection and ascension of the Two Witnesses in Jerusalem indicate that the city would be rebuilt after A.D. 70 and there will be a second destruction (during the sixth trumpet, 11:3-14). These events will also be harbingers of Christ’s imminent return. Repent and be aware, watchful and prepared (3:2-3, 16:15) because the Christ’s parousia could happen at any time. As the first generation was told, Christ’s appearance will be ‘like lightning’: unexpected and world-wide (Lk. 17:24, Mt. 24:27).
The trumpets herald the appearance of Christ but before he appears, in Revelation (14:1-20), the visionary story-line steps back in relative time (at 11:19) and he (John) is shown the genesis of evil (12:1-18) and its form (the abyss and earth beasts) at the end of the present-age (13:1-18). By the time the trumpets start sounding, satan has been on earth since time immemorial.
6c) Part 2 - The Parousia (see Framework 5B: the Parousia and Thereafter)
The second part of Lk. 17/ Lk. 21/ Mt. 24/ Mk. 13 describes how the Parousia will unfold. 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 in more detail 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).
In Framework 5B.l, it is suggested that Revelation combines the prophetic significance of both Mt Zion and Mt Olives in Scripture, and this reinforces the biblical importance of Jerusalem, as a focal point, during the Parousia. How the physical-spiritual and biblical dimensions relate to the material earth is uncertain but when Christ comes again, society at the time will reflect the times of Noah and Lot:
‘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. (Lk. 17:26-30, see also Mt. 24:38-39).
No one knows when Christ will come (3:2-3, 16:15) and Revelation describes the Parousia in three parts: Christ will be revealed as the Lamb standing on Mt Zion with the 144,000 ‘redeemed’ (14:1-5); Christ will then come as a king on a cloud (14:14); finally, he will come as a mighty warrior (the Rider, 19:11-16). Scripture will be fulfilled: Christ is saviour, king and defender or protector. Each appearance reflects a different role of Christ and the biblical earth will witness all three appearances as a linear sequence of events (see Table 2); but first, there will be suffering.
Table 2 - The Parousia in Revelation
The Parousia is traditionally anticipated with joy and hope, as the climax of the eschaton. It is the culmination of the vindication of God’s people, so the troubled times that presage Christ’s appearance ‘ought to both comfort the afflicted, and afflict the comforted’ (Jauhiainen, 2003b: 117) – but the ‘end times’ will be traumatic for everyone alive at the time.
Earlier (6b – Part 1b) it is proposed that the eschaton begins when the censer is thrown to earth and the trumpets give warnings of impending judgement (8:6 – 11:15). Christ will appear (14:1-20) after the seventh trumpet and after the heavenly sanctuary is opened (11:15-19, 15:5). The bowls full of the wrath of God are prepared in heaven during this period (time-parallels 5-7, see Table 2) because the proposed macrostructure indicates that the story-line steps back in relative time at 15:1 (see Table 2 and Towards … 4f).
The bowl angels are seen as the sign of the long anticipated (6:16-17) Day of God’s Wrath: ‘then I saw another portent in heaven, great and amazing: seven angels with seven plagues (in bowls), which are the last, for with them the wrath of God is ended’ (15:1). The bowls are (most likely) the ‘third woe’ that is expected to follow the trumpets (11:14).
Events will happen very quickly. 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 and while the fifth one 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). The proposed macrostructure indicates the Parousia will begin sometime after the Day has begun, but we do not know exactly when because Christ will come like a ‘like a thief! Blessed is the one who stays awake’ (16:15, see also 3:2-3).
6c.1) Christ the Lamb on Mt Zion with the 144,000 ‘redeemed’ (saviour) (14:1-5; time-parallel 8)
The first appearance of Christ (14:1-5) may be while the fifth bowl empties on the physical-spiritual earth (darkness on the throne of the beast, 16:10-11; time-parallel 8). He comes with the 144,000, who are the ‘first fruits’ of the coming harvest and they sing God’s praises (14:3). Three angels follow the Lamb and they announce: the Gospel and imminent judgement; the fall of Babylon (hedonistic society); and that the wrath of God will fall on the beasts’ followers (14:6-11). Meanwhile, war preparations begin, demons rise and evil armies gather as Babylon falls (16:12-21). Heaven celebrates (19:1-4) as John is told why Babylon must fall (17:1-18:24) and preparations for the wedding of the Lamb begin (19:5-6) (time-parallels 9-11; Framework 4). The faithful (the future Bride of the Lamb) must endure the ongoing hardships (14:12-13) as they prepare for the wedding (19:7-8) (time-parallel 12).
One generation witnessed the rejection and suffering of Christ (Lk. 17:24-25) and so it will be when Christ comes again (see 6.a). Christ’s parousia will be unexpected, sudden (Lk. 17:24, Mt. 24:27) and world-wide:
‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world (…). Truly I tell you, this generation will not pass away until all things have taken place.’ (Lk. 21:25-32, see also Mt. 24:29-34, Mk. 13:24-30).
Matthew emphasises the suffering and darkness: ‘‘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’. (Mt. 24:29-30a).
In Revelation, the suffering corresponds to the bowls full of the wrath of God and the horrors inflicted by satan’s two beasts on those who refuse to worship the image of the abyss beast and receive his ‘mark’ (there will be ‘marking’ of everyone who buys or sells anything, 13:1-18) (time-parallels 2-8). The appearance of the Lamb on Mt Zion (14:1-5) may be the ‘sign of the Son of Man’. How long he will be seen on Mt Zion is unknown.
6c.2) Christ the ‘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’ (king) (14:14-16; time-parallel 13)
This role of Christ as king is demonstrated when he comes to collect the harvests (14:14-16; time-parallel 13, see Framework 5). In his prologue to Revelation, John anticipated Christ coming with the clouds (1:5-7), as promised in Acts 1:9-11, and this is fulfilled in 14:14. 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). The Gospels warn the faithful to be aware, watchful and prepared because it will happen very quickly (in the way that fig tree buds rapidly become leaves):
‘Then they will see “the Son of Man coming in a cloud” with power and great glory. Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’ (Lk. 21: 27-28, see also Mt. 24:30b, Mk. 13:26).
Matthew adds: ‘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. (Mt. 24:31).
‘A loud trumpet call’ may represent all seven trumpets or the last one (the seventh trumpet began in 11:15-18, time-parallel 6). The duration of the trumpet blasts or the interval between them is unknown. Mark also refers to ‘the elect’, but not to the ‘sign’ or the trumpet(s) (Mk. 13:27). All three Gospels warn: ‘Take heed, watch!’ and these teachings end (Lk. 21:34-36 , Mt. 24:42-44, Mk. 13:33-37).
The ‘elect gathering’, ‘one taken’ and the harvests
Following the ‘coming of the Son of Man’ (Lk. 21:25-28, Mt. 24:29-30, Mk. 13:24-26), the Gospels refer to: ‘elect gathering’ (Mt. 24:31, Mk. 13:27) and events will unfold rapidly (fig tree parable) in ‘this generation’ (Lk. 21:29-33, Mt. 24:32-36, Mk. 13:28-32). It will be like the days of Noah +- Lot and ‘one will be taken’ (Mt. 24:37-41, Lk. 17:26-36); Luke adds the body metaphor (Lk. 17:37) (see Table 1). In other words:
- After Christ appears (Mt. 24:29-30), Matthew refers the ‘elect gathering’ (Mt. 24:31) and, later, ‘one taken’ (Mt. 24:40-41), i.e. as two events, separated by references to the fig tree parable, ‘this generation’ and how people have settled back into behaving like in the days of Noah (Mt. 24:32-39);
- Mark also records the ‘elect gathering’ when Christ appears (Mk. 13:27) and the fig tree parable (Mk. 13:28-32), but not ‘one taken’;
- There is no fig tree parable or ‘elect gathering’ in Lk. 17;
- Both ‘one taken’ in Lk. 17:34-36 and Mt. 24:40-41 follow a Noah reference (and Luke adds: also like Lot and ‘remember Lot’s wife’, Lk. 17:32), i.e. they are at the same relative time in the story-line;
- There is no ‘elect gathering’ or ‘one taken’ in Lk.21 and the sequences of events in Lk. 17 and 21 are mutually exclusive (apart from ‘Signs before the End’, Lk. 17:20-21, Lk. 21:7-11).
The harvests are a strong Gospel motif [1] and the ‘elect gathering’ follows the appearance of One-like-a-son-of-man on a cloud and, in Revelation, when Christ appears on a cloud the Grain Harvest is collected (14:14-16). In the interpretation in this study, the ‘elect gathering’ is the Grain Harvest, and they both correspond to the distribution of invitations to the wedding supper of the Lamb (14:14-16, 19:9-10; time-parallel 13). This study suggests this harvest (on the biblical earth) consists of those who accept the invitation, perhaps through repentance,[2] but its impact on the physical-spiritual or material earth is uncertain because some people (on the physical-spiritual earth) are still lamenting Babylon’s fall in that space at that time (18:4-24).
‘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? The Gospel parable of the Great Supper is relevant here; 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.[3] Jesus presented the ultimate choice: repent or perish (Lk. 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.
‘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. (As in the days of 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. (…) Watch therefore, for you do not know on what day your Lord is coming ( … ) you also must be ready, for the Son of Man is coming at an unexpected hour.’ (Mt. 24:33-44, see also Lk. 17:26-36).
The ‘one will be taken and one will be left’ may correspond to the gathering of the grapes by an angel during the Grape Harvest (14:17-19), while the evil armies re-gather (19:17-19; time-parallel 14); they had gathered earlier at Armageddon (16:14-16). This suggests there are most likely two collections in the Grape Harvest: the armies re-grouping and the ‘taking’ of people. The Noah context is important and John Nolland asks whether people are taken to salvation or to judgement (Nolland, 2005: 994); the answer is ambiguous but ‘one needs to be ready for the ‘pick-up’.’ (Nolland, 2005:995).[4] For Ian Paul, the ‘taking’ of Noah’s neighbours is to judgement, so it would be good to be ‘left behind’[5] – to face what situation?
The days of Lot, as well as Noah, are included in the equivalent passage in Lk. 17: 26-36. ‘Remember Lot’s wife’ (Lk. 17:32), she looked back towards Sodom and she became a pillar of salt (Gen. 19:12-29). She rejected God’s instructions and showed ‘an unwillingness to relinquish everything at the time of judgement’ (Green, 1997: 635). Those with her were taken to safety and she was taken to judgement. In Revelation, those left behind after the Grain Harvest (the ‘elect gathering’ in the Gospels) face the Grape Harvest and the Great Battle (time-parallels 14-15) before it faces the Millennium of peace (time-parallel 16). Not all grapes are crushed for wine and this study suggests that there is a choice to be made at the time and the ‘one taken’ is to salvation – because those not taken will experience the full wrath of God, i.e. the Great Battle/ crushing of the grapes.
Even after the Lamb appears on Mt. Zion (14:1-5), the mercy of God is demonstrated by the Three Angels’ proclamations and warnings from heaven (14:6-13). Even while Babylon is falling and armies are at the door, a voice from heaven pleads for the faithful to leave Babylon (18:4). Even after the One-like-a-son-of-man appears on a cloud (14:14), and the elect are gathered, Mt. 24:40-41 suggest there is opportunity to repent. This interpretation proposes 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, 19:15; time-parallel 15, see 6c.3).
[1] Harvest parables: Mt. 13:1-43, Mk. 4:1-34, Lk. 8:4-18, Jn. 4:35-38.
[2] 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).
[3] Endure: in the seven messages to the congregations (2:1-3:22: and 13:10, 14:12-13.
[4] There is no reference to the term ‘the rapture’ in Scripture, but it is such an iconic Christian concept that it is discussed even by those who discount the idea (see Framework 5B.e). To call the Grain Harvest ‘the rapture’ is misleading because the successive traumas experienced or witnessed by the faithful before the harvests (the trumpets and bowls) contradicts the Rapture’s implied expectation that the faithful will escape all tribulation by being ‘gathered’ first.
[5] https://www.psephizo.com/biblical-studies/what-do-we-learn-from-the-little-apocalypse-in-luke-21/ [accessed 10 November 2025].
6c.3) Christ the Rider on a white horse, with the ‘armies of heaven’ (defender and protector) (19:11-16; time-parallel 14)
The third role of Christ (as our defender and protector) is demonstrated when he appears as the Rider, wearing a crown and with a sharp sword coming out of his mouth. He comes with the ‘armies of heaven’, prepared for battle against satan’s forces (19:17-21; time-parallels 14-15). After Christ appears as the Rider, evil armies regroup on the physical-spiritual earth (19:17-19) while an angel gathers the Grape Harvest on the 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. The winepress/ battle motif and expectations of a final battle[1] are not a Gospel motif, but they are well established in the Hebrew Bible as eschatological symbols.[2]
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). As the Warrior and as the Rider, Christ is our defender or protector throughout history, as witnessed by Daniel (Dan. 10:1-11:1) and as indicated by his appearance ‘in a robe dipped in blood’ (19:13; see Framework 5B.g). 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). Daniel witnessed the Messiah coming to the heavenly throne and this may foreshadow the Ascension which, in turn, foreshadows the Parousia.
[1] For example, Zech. 14:1-5: ‘See, a day is coming for the Lord (…) For I will gather all the nations against Jerusalem to battle, (…destruction, exile …) Then the Lord will go forth and fight against those nations (…) On that day his feet shall stand on the Mount of Olives (… earthquake …). Then the Lord my God will come, and all the holy ones with him.’
[2] For example, Is. 63:1-6, Lam.1:15; harvest and winepress: Joel 3:13.
Gathering eagles/ armies
Jesus is recorded as saying ‘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 (Roman armies) gathering around the crucified body (πτῶμα). 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 (Lk. 17:37). In Revelation (see Table 1), the ‘body’ in Lk. 17:37 may refer to:
The Lamb appears on Mt Zion with the 144,000 ‘redeemed’ (14:1-5; time-parallel 8) – 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). The evil re-grouping (19:17-19) after Babylon falls (16:17-21) supports the proposal in Framework 4B.a that Christ (the Lamb and the Rider), not Babylon, is focus of the evil armies on both occasions. The evil gatherings are discussed in more detail Framework 5B.c.
Finally, Luke 17 ends with the body metaphor (Lk. 17:37) and parables (Lk. 18:1-14). Luke 21 and Mark end this teaching with ‘this generation’ ‘Take heed! Watch!’ and parables (Lk. 21:29-38, Mk. 13:28-37). Matthew includes the days of Noah and ‘one taken’ before closing with these phrases and other parables (Mt. 24:32-44) and the Final Judgement (Mt. 25:31-46). The parables which follow these chapters reinforce the need for steadfastness, humility and watchfulness[1] in anticipation of the coming of the Son of Man in glory, and final judgement of the nations.[2] Gospel eschatology climaxes with the hope and expectation of the Parousia, and Acts begins with this (Acts 1: 9-11).
Revelation endorses the need for repentance and the faithful must be aware and endure patiently and, above all, remain faithful to God and the Lord Jesus, the Messiah. Revelation’s prophecies mirror expectations in the Hebrew Bible about the Day of God’s Wrath and the Great Battle/ Final War but it also ends with hope and expectation. The wedding of the Lamb occurs after the Final Judgement – when the Bride (the Holy City, the New Jerusalem, 20:2, i.e. the faithful) descends from heaven to the New Earth (21:10) and ‘the end’ becomes the new beginning.
[1] Steadfastness/ humility: Lk. 18:1-14, watchfulness: Mt. 24: 45-25:30, Mk. 13:33-37, see also Lk. 19:11-27.
[2] Mt 25:31-46, see also Lk. 12:35-46, Lk. 19:11-27 and Mt. 16:27, Mk. 8:38b, Lk. 9:26b.
6d) The Gospel summary (Mt. 24:29-44) and Revelation
The sequence outlined in Mt. 24:29-44 (in italics) explains and validates the authenticity of Revelation’s corresponding 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.’ – this suffering is the horror perpetuated by satan’s two beasts and the ‘marking’ of everyone who buys or sells anything (13:1-18) and the torments of the seven bowls (16:2-21) (time-parallels 2-8). The sun will be darkened when the fifth bowl empties darkness onto the throne of the beast (16:10-11) (time-parallel 8);
‘Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn,’ – the slain Lamb appearing from heaven onto Mt Zion with the 144,000 ‘redeemed’ (14:1-5) may be this ‘sign’; and the Three Angels follow them (14:6-11). The faithful require patient endurance through these difficult times (14:12) (time-parallels 8-12);
‘and they will see “the Son of Man coming on the clouds of heaven” with power and great glory.’ – One-like-a-son-of-man appears on a cloud (14:14) (time-parallel 13);
‘And he will send out his angels with a loud trumpet call,’ – the duration and intervals of the trumpet blasts is unknown. The seventh trumpet begins in 11:15-18 (time-parallel 6);
‘and they will gather his elect from the four winds, from one end of heaven to the other (fig tree parable …)’ – the gathering of the ‘elect’ may correspond to the Grain Harvest which, in Revelation, is gathered by the One (14:15-16). It may represent acceptance of the invitation to the wedding of the Lamb (19:9-10), perhaps through repentance (time-parallel 13);
‘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. (As in the days of Noah…).’ – the timescale for all these events is 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 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 ‘this 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;
‘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. (…)’ – the ‘taking’ may correspond to 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), which corresponds to the Great Battle (19:20-21) (time-parallel 15);
‘Therefore you also must be ready, for the Son of Man is coming at an unexpected hour’ – wake up and repent (3:2-3) for Christ will appear at an unexpected and unknown hour (16:15);
Mt. 24:29-44 is followed by the parables of the good and wicked servant, the ten virgins and the talents (Mt. 24:45-25:30); and there will be the Final Judgement (Mt. 25:31-46). In Revelation, after the Grape Harvest crushing/ Great Battle are the Millennium, Final War and then the Final Judgement (20:1-15, 21:7-8; time-parallels 16-18).
6e) Implications
Using Lk. 17 and Lk. 21/ Mt. 24-25/ Mk. 13 to validate the story described within Revelation, as illustrated by the proposed macrostructure, confirms a linear chronology for all these texts. If any of the texts were non-linear, the comparisons would be impossible in Table 1 and the time-parallels in Table 2 would disappear. Others dispute this pattern (such as Roman Mach and Richard Bauckham, mentioned earlier) but the chapters’ consistent, two-part separation into the present-age and the-age-to-come relates well to Revelation’s Creation to New Order chronology.
The separation of the text into Luke 17 and 21 suggest they reflect two particularly memorable occasions during which time Jesus taught about future events. Events within them are mutually exclusive; ‘Signs before the End’ (Lk. 17:20-21, Lk. 21:7-11; see Table 1) has similar subject matter but different audiences. Together, the story-line matches events recorded in Mt. 24 and Mk. 13 and this endorses their linear chronology, rather than these four chapters being parallel but a more random amalgamation of Jesus’ teachings. There are other eschatological passages, but those are too short for this validation purpose.
Revelation is an apocalyptic (revelatory) – prophetic letter, so all the events described within it are symbolic in some way, and the presence of two earths in John’s visionary cosmos highlights this. Events on the biblical earth reflect the biblical narrative and they describe why events happen: the ‘messianic war’ against satan is underway and it comes to its climax with the Parousia (12:1-14:20, Bauckham, 1993a: 94) and Scripture will be fulfilled. Both visionary earths are places of engagement with the spiritual powers. The physical-spiritual earth (John describes the two dimensions together) records what happens on earth during the equivalent periods and it may reflect something like the material earth.
Separating Revelation’s text according to the visionary location has implications for the experience of those on the physical-spiritual earth. In the proposed macrostructure, Christ’s Parousia in 14:1-20 as part of the biblical earth is appropriate because it reflects the Gospels but it also raises questions about what those alive at the time will actually experience. Christ comes in three forms in Revelation and these reflect Christ’s different roles as saviour, king and defender or protector; together, they fulfil Scripture:
- As saviour, Christ the Lamb appears on Mt Zion with the 144,000 ‘redeemed’ and the Three Angels, who announce what will happen next (14:1-11; time-parallels 8 to 11). This will be during a time of much suffering (the bowls) and Babylon falls. This appearance is perhaps the ‘sign’ anticipated in Mt. 24:30;
- Christ the king comes on the cloud – as promised in Acts 1:9-11 and anticipated by John in 1:7, and the earth is harvested (14:14-20; time-parallel 13). The harvest is a strong Gospel motif. What this will mean in practice depends upon how the Gospels’ ‘cloud’, ‘elect’ and ‘taken’ are interpreted.
- Christ, the defender or protector, is the warrior Rider who comes to defeat satan in the Great Battle (19:11-21; time-parallels 14 to 15). The winepress/ battle motif are well established in the Hebrew Bible as eschatological symbols. 17, Lk. 21, Mt. 24 and Mk. 13 do not record the appearance of the Rider, perhaps because it was not applicable to their audiences and/ or it will not involve the faithful.
The most significant implication of this study is that the visionary story-line in Revelation begins with Creation and ends with the New Order – so everyone lives somewhere on this continuum. Both the Gospels and Revelation contain specific prophecies for two groups: for those who were alive when Jesus was killed, resurrected and ascended; and those who will be alive when Jesus comes again. Both generations will experience much suffering. The first generation experienced the seal openings and the fall of Jerusalem, unless they fled as soon as the armies gathered (Lk. 21:20-24, Mt. 24:15-22, Mk. 13:14-20) and this may be equivalent to the sixth seal (6:12-17). The Parousia-generation will be distressed and fearful (Lk. 21:25-28, Mt. 24:29-30, Mk. 13:24-26) and they may experience some of the trumpets (whose duration and interval are unknown) and all the bowls, including the fall of Babylon, unless they leave/ reject her as soon as the armies gather (18:4).
For the many intermediate generations, it is the messages of the Gospels and Revelation that are of primary benefit, and interpreting topical events through the lens of Revelation is less beneficial. The proposed macrostructure model is objective and era-neutral, and it is hoped every generation will find it helpful.
6f) Applications
Both the Gospels (Lk. 21:34-36, Mt. 24:42-44, Mk. 13:33-37) and Revelation (3:2-3, 16:15) report that Christ will appear at an unexpected and unknown hour, so the faithful must watch and be ready for his appearance. John’s readers expected Christ to return imminently and, like for the Parousa–generation, the overall message for those living in the present-age is to be aware, repent and, above all, endure patiently and remain faithful to God and the Lord Jesus, his Messiah (14:12-13). Today, we may think we have more agency (we certainly have more topical information) but present day challenges also require endurance, faith and hope in Christ’s ultimate victory.
The first generation after the Cross experienced the seal torments, and the first four (the ‘four horsemen’) never went away so their torments continue (conquest, war, famine and death, 6:2-8). 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). Sometimes this is like the times of Noah and Lot (Lk. 17:34-26, Mt. 24:37-39) – hedonistic and dominated by Babylon (the great city and harlot that reflects Imperial Rome). One of the few explanations that John gives in Revelation concerns Babylon’s rapid fall (17:1-19:4), and John’s readers are warned to reject everything that Babylon represents (18:4). Today’s readers face the physical and spiritual dangers of both Babylon and the horsemen.
Separating Revelation’s text according to the visionary location indicates that when the eschaton begins (from 8:3) those on the physical-spiritual earth (perhaps somewhat akin to the material earth) will experience the trauma associated with the Censer (8:3-5) and trumpets (8:7-11:15). The duration and interval between the trumpets is unknown but the torments are quite similar to the seals in the beginning, so they may pass unrecognised. Times will get worse when the fifth trumpet sounds because the three ‘woes’ begin (from 9:1). In the proposed macrostructure, satan’s abyss and earth beasts arise to the biblical earth during the fifth and sixth trumpets and this exacerbates the torments (13:1-18; time-parallel 2). Certain events will be recognisable during this period: Seven Thunders will speak (10:3-4); Two Witnesses will preach, die and be resurrected in Jerusalem before a third of the city is destroyed and 7,000 people die (11:3-14).
When the seventh trumpet sounds, there will be a tremendous storm and an earthquake, and people will see the heavenly sanctuary open (11:19, 15:5) and even worse torments will begin when the bowls empty (from 16:2). They are probably the ‘third woe’ that was expected ‘soon’ before the seventh trumpet sounded (11:14). The generation that witnesses the Sign of the Day of God’s Wrath (the bowl angels in heaven’s environs (the sky), 15:1) will witness the Parousia. There will come a time, at an unexpected and unknown hour ((3:2-3, 16:15; Mt. 24:36, Mk. 13:32), when:
‘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.’ (Mt. 24:30-31).
The ‘sign’ may be the Lamb on Mt Zion with the 144,000 ‘redeemed’ (14:1-5). Revelation combines the prophetic significance of both Mt Zion and Mt Olives in Scripture (see Framework 5B.l), and it reinforces the biblical importance of Jerusalem, as a focal point, during the Parousia.
The Gospels (circulating at the time)[1] and Revelation’s historical and apocalyptic allusions encouraged the first listeners to be aware of unfolding history in their own day, to endure any persecution and to look to the future, to when Christ will return. The same applies today; Revelation is a reminder that earth experiences cycles of catastrophes until there will be a new beginning and vindication for the faithful when Christ appears. John was living in a time of suffering (1:9) and the first (1:7) and final messages recorded in Revelation anticipate his coming again: ‘Amen, come Lord Jesus’ (22:20b) – but the present author, to be true to the Gospels and Revelation, has to warn readers there will be no easy escape from the time of great suffering before Christ appears. In the meantime, like the Parousa–generation (14:12-13), we must be aware, repent, endure and remain faithful.
[1] Mark’s gospel was probably written first, well within living memory of the events, and the other three gospels later, but before all eye-witnesses had died (Bauckham, 2006: 7, 279, 318, 472). Revelation was circulated sometime in the second half of the first century A.D., exactly when is uncertain, see the ‘Who was John?’ link below.
Page updated 22 February 2026