In the 1982 Grace Theological Journal article, “The Great Tribulation: Kept ‘Out Of’ Or ‘Through’?”, Dr. David G. Winfrey insists that “If there is a ‘proof text’ for the pretribulational position, it is Rev 3:10.”^[1] What is a “proof text”? It is a scriptural passage given as proof for a doctrine or principle. Now please carefully listen again to Winfrey’s own words: “If there is a ‘proof text’ for the pretribulational position, it is Rev 3:10.” Well, then, if that be so, the converse must also be true, i.e., if Rev. 3:10 is not a proof text, then the pretribulational rapture position cannot appeal to any biblical text whatsoever for proof of pretribulationism. Additionally, Winfrey adds,

 Although several of the texts used to support the pretribulational view have been abandoned by pretribulationists, Rev 3:10 has remained the primary defense of the position.^[2]

“Proof text” and “primary defense” are the strongest terms one can possibly employ to declare the importance and usefulness of Revelation 3:10 for the pretrib position. With such assertive claims, one would think that an ironclad case could easily be made to support Winfrey’s confident assertion. Yet, the reality of the matter is just the opposite. The only way one can make a case for a pretrib rapture based on Revelation 3:10 is to make unproven assumptions that are  founded upon shallow exegesis that modifies the verse and forces it to serve a purpose that God never intended.

Winfrey and others who resort to words like “proof text” and “primary defense”, with regard to Revelation 3:10 have unknowingly doomed the pretrib position. It is likely only a matter of time before millions will abandon it, because the position does not have one (and I do mean not a single, solitary one) explicit passage of Scripture to support it. Every passage once touted as proof of the position has fallen victim to sound biblical exegesis.

In an upcoming booklet from the PreWrath Resource Institute, we will expose the history of the interpretation of Revelation 3:10. This is a part of Operation Expose the Truth. Please patiently await this revealing and critical booklet. Make plans now to purchase copies – as many as you can – and give them to as many pretribbers as you know. Just ask them to read it. No arguing. No debating. No recriminations. No attempt to embarrass or shame them. Just ask them to read it. The truth will do the rest if people truly look for it! The booklet is coming SOON!

This [Revelation 3:10] refers to the rapture, when Jesus will catch away God’s people for Himself. We are pre-Tribulational in our beliefs, and we clearly see in this promise that the church will not go through the Tribulation. How can the clarity of this promise be explained any other way?^[1] (Italic added)

Jeremiah’s comments are false and misleading. His dogmatic assertions are the result of shallow exegesis of a verse that has been hijacked and made to serve a purpose that God never intended. Revelation 3:10 does not in any way support the timing of a pretrib rapture. It says nothing (and I do mean nothing) about believers missing the “great tribulation” because they will be raptured to heaven before it even starts.

Jeremiah, like so many before and after him, took the “so called” face-value reading of the text and assumed a popular conclusion that has no basis in reality; it is nothing more than wishful thinking. Sad to say, untold millions are confidently trusting in a lie. Dr. Jeremiah is a man of integrity. Therefore, we would fully expect a retraction of his support for the misunderstanding of those who falsely claim that Revelation 3:10 proves a pretrib rapture.

Dr. Jeremiah’s remarks and those of other “big name” conservative evangelical leaders regarding Revelation 3:10 are included in an upcoming booklet to be published by the PreWrath Resource Institute. This is a part of Operation: Expose the Truth. It is our belief that many of those who hold so dearly to a pretrib rapture will see the error of their interpretation (if such exegesis were truly attempted) and be converted to the truth on this vital issue.

We do need your help. Please purchase a good number of copies of this little booklet – as many as you can – and give them to as many pretribbers as you know. Just ask them to read it. No arguing. No debating. No recriminations. No attempt to embarrass or shame them. Just ask them to read it. The truth will do the rest if people truly look for it! The booklet is coming SOON!

LaHaye writes,

This promise [Revelation 3:10], however, is to the church of Philadelphia: she will be raptured before that Tribulation begins. It seems difficult to understand why some false teachers suggest that the Church must go through the Tribulation in view of this clear-cut statement of our Lord (Italics added).

These are the bold words of a self-proclaimed defender of the truth – Dr. Tim LaHaye. In LaHaye’s opinion, anyone who doubts or disagrees with his position regarding the meaning of Revelation 3:10 is a false teacher.

Revelation 3:10, supposedly a “clear-cut statement,” does not mean what LaHaye says; in fact, it is just the opposite. LaHaye himself is the false teacher, but he is not alone. His name is prominent on the same list that includes Charles Ryrie, John Walvoord, John MacArthur, David Hocking, David Jeremiah, J. Dwight Pentecost, Thomas Ice, and many more who have, in so many words, written that that Revelation 3:10 proves a pretrib rapture.

This conclusion has been shown to be completely false – and by a pretrib supporter no less. In an upcoming publication, you will be able to see the number of pretrib writers who must apologize for their misleading conclusion about this verse. If they are men of integrity, those still with us ought to be quick to acknowledge their error regarding Revelation 3:10.

If you are zealous about the truth, please purchase a copy of my forthcoming booklet and, if you can do so, personally hand it to one of these men and ask them to explain their error. We are trying to keep the cost down so that you will be able to buy and give these little booklets away to every pretribber you know. Operation: Expose the Truth has begun.

Coming Soon!

– Documented evidence of each man’s own words about Revelation 3:10!
– Proof positive that these men were wrong.
– The last nail in the coffin of pretribulationism.

You will be able to order this booklet in about two or three weeks! Stay Tuned!

Charles Cooper
PRI

As an advocate for the prewrath rapture view I find it unfortunate, yet necessary, that a good portion of my time is spent disproving claims. For example, the confusion about the structure of the book of Revelation naturally leads to erroneous views regarding the timing of the rapture. Any similarity, detail, parallel or whisper of a heavenly descent or ascent may present the opportunity for someone to argue for his own rapture position preference based on that particular passage. Perhaps the greatest obstacle is uncertainty about the structure of the book. Until there is a consensus about this matter, little will be accomplished regarding the timing of the rapture in the book of Revelation.

A Short List of Proposed Rapture Passages in the Revelation

Since Revelation 14:14-16 is seen by pretrib, posttrib, and prewrath adherents as a possible or even likely depiction of the rapture, I shall ultimately turn my attention to this passage. Dr. Alan Hultberg in the new book, Three Views on the Rapture, argues for a prewrath understanding of Revelation 14:14-16 as indicating the timing of the rapture. I fundamentally disagree with this conclusion and see Revelation 14:14-20 as a preview of the judgments of God that follow in chapters 16-19. Both angels and the Son of Man pronounce and execute judgment during “the hour of his judgment,” (Rev. 14:7). These are the conclusions I shall seek to defend in this series of articles.

Revelation 14:14-16 states,

Then I looked, and a white cloud appeared, and seated on the cloud was one like a son of man! He had a golden crown on his head and a sharp sickle in his hand (v.15). Then another angel came out of the temple, shouting in a loud voice to the one seated on the cloud, “Use your sickle and start to reap, because the time to reap has come, since the earth’s harvest is ripe!” (v.16). So the one seated on the cloud swung his sickle over the earth, and the earth was reaped. (NET Bible)

The arguments set forth in support of Revelation 14:14-16 as a rapture passage are these:

1. The Lord Jesus predicted that He would come “on the clouds of heaven” as the Son of Man (Matt 26:64). Revelation 14:14 is seen as a fulfillment of that prophecy since it emphasizes “one like a son of man” seated on a cloud.
2. The apostle Paul informs us that the saints will be caught up in the air to meet the Lord (1 Thessalonians 4:17). Revelation 14:14-16 foretells that earth’s harvest will be “reaped”. While the text does not specifically indicate what happens to those reaped, the assumption is that the reaper takes them up to the clouds.
3. Before the earth is reaped, an angel calls out in a loud voice for the Son of Man to “reap” the earth. 1 Thessalonians 4:16 indicates that the trumpet of God will sound before the saints are taken up into the air, which could potentially fulfill Paul’s “trumpet call”.
4. The sequence of the book of Revelation places the reaping of the earth in close proximity to the sounding of the 7^th trumpet (the last of seven trumpets). I Corinthians 15:52 places the gathering of God’s elect at the last trumpet.
5. Revelation 14 adds the detail that there will be angelic involvement in the reaping of the earth, which may explain how the elect are gathered into the air.
6. Two harvests are detailed in Revelation 14:14-20. Some see this as a harvest of the righteous (the grain) and a harvest of the wicked (the grapes), especially since the New Testament speaks of a harvest in a similar sense (Matt 13:30).

The standard arguments against seeing the rapture in Revelation 14:14-16 are these:

1. Joel 3:11-16 utilizes harvest and vintage images to signal judgment, which reinforces Revelation 14:14-20. This confirms that the nature of Revelation 14 is one of judgment and not deliverance.
2. The harvest motif of Mark 4:20 and Matthew 13:30, 39 is more naturally the outcome of Revelation 14, but the point cannot be dogmatically proven.

I am personally unconvinced that Revelation 14:14-16 deals with the rapture. There are three reasons for my conclusion:

1. The structure of the book of Revelation
2. The nature and structure of  Revelation 14
3. The nature of the harvest described in Revelation 14:14-16

The Structure of the Book of Revelation

It is not an overstatement to say that for every interpreter of the book of Revelation, one will find a different way of ordering the content of the book.^[1] Therefore, no rapture position is going to gain a consensus on the basis of a prediction regarding the structuralization of the book of Revelation. Yet, within the past 40 years much has been written on this subject. A comparison of the many offered opinions about the structure of the book reveals only a few aspects that are gaining consensus among the book’s interpreters.

In 1982, in an unpublished doctoral dissertation, W.R. Kempson reported the results of his survey of proposals for the structure of the book of Revelation. He concluded that the majority of views derive from either external or internal influences.^[2] Perhaps the most prominent exponent among those who think that external factors influenced how the author of the book of Revelation structured his work would be E. Schussler Fiorenza’s in her work, The Book of Revelation: Justice and Judgment.^[3] Internal clues such as Revelation 1:19, clauses such as “And I saw,” “in the Spirit,” and “come and see” are among the list of possible internal clues to the structure of the book.

Kempson is correct that all interpreters can be categorized regarding how they arrive at their notion of the structure of the John’s apocalypse. Christopher R. Smith summarizes the study of Domingo Muñoz León, who correctly concludes that regardless of how interpreters think the structure of the Revelation is to be obtained, there are three main schemes. Thus, whether an interpreter believes the structure of the Revelation follows a previous genre or that the author includes in the work itself textual marks that indicate his structural intent, there are three possible themes. Smith concludes, “León effectively classifies Revelation’s structural interpreters in three main groups, according to whether they favor a septenary, chiastic, or bipartite scheme.”^[4] The majority of interpreters, who are most often quoted regarding the structure of the book of Revelation, fit within at least one of these categories.

Adela Yarbro Collins^[5]
Septenary Structure

1. Prologue 1:1-8
2. The seven messages 1:9-3:22
3. The seven seals 4:1-8:5
4. The seven trumpets 8:2-11:19
5. Seven unnumbered visions 12:1-15:4
6. The seven bowls 15:1-16:21
Babylon appendix 17:1-19:10
7. Seven unnumbered visions 19:11-21:8
Jerusalem appendix 21:9-22:5
8. Epilogue 22:6-21

Felise Tavo^[6]
Septenary Structure

Prologue 1:1-3
1. Seven Messages 1:4-3:22
Transition 4: 1-5:14
2. Seven Seals 6:1-7:17
Transition 8: 1-5
3. Seven Trumpets 8:6-11:14
Transition 11:15-19
4. Series of Visions I 12:1-14:20
Transition 15:1-8
5. Seven Bowls 16:1-16
Transition 16:17-19:10
6. Series of Visions II 19:11-20:15
Transition 21:1-8
7. New Jerusalem 21:9-22:5
Epilogue 22:6-21

E. Schussler Fiorenza^[7]
Chiastic Structure

A Prologue 1:1-8
B  Inaugural vision and letter septet 1:9-3:22
C  Seven-sealed scroll vision 4:1-9:21; 11:15-19
D  Small prophetic scroll 10:1-15:4
C’  Seven-sealed scroll vision, continued 15:1, 5-19:10
B’  Visions of judgment and salvation 19:11-22:9
A’  Epilogue 22:10-22:21

Kenneth A. Strand^[8]
Chiastic Structure

A  Prologue 1:1-10a
B  Church Militant on Earth 1:10b-3:22
C  God’s On-going Work of Salvation 4:1-8:1
D  Trumpet Warnings 8:2-11:18
E  Evil Powers Opposing God and His Saints 11:19-14:20
E¹ Bowl Plagues 15:1-16-17
D¹ Evil Powers Judged by God 16-18-18:24
C¹ God’s Judgment Finale 19:1-21:4
B¹ Church Triumphant 21:5-22:5
A¹  Epilogue 22:6-21

W.R. Kempson^[9]
Four Visions (Based on “In the Spirit” Phraseology)

PROLOGUE 1:1-8
VISION I 1:9-3:22
VISION II 4:1-16:21
A. Introduction: Revealing Heaven’s Purpose 4:2-5:14
B. The Scroll Unsealed (7 Seals) 6:1-8:1
C. The Scroll Heralded and Summarized (7 Trumpets) 8:2-11:19
D. The Scroll Opened and Executed (3 Signs)
1. & 2. The Woman and the Dragon 12:1-14:20
3. The Seven Bowls of God’s Wrath 15:1-16:21
VISION III 17:1-21:8
A. The Harlot and the Beast 17:3-18
B. The Dirge Over Babylon 18:1-19:10
C. The Final Victory 19:11-21:8
VISION IV 21:9-22:5
EPILOGUE 22:6-21

Domingo Muñoz León^[10]
Two Sections: Seven-Part Structure

1. Prologue (1:1-1:20)
2. Exhortation (2:1-3:22)
3. Apocalypse of the Day of Yahweh (4:1-9:21)
4. Transition (10:1-11:19)
5. Apocalypse of the Beasts (12:1-16:21)
6. Concluding section: interweaving of two apocalypses (17:1-22:5)
7. Epilogue (22:6-22:21)

Charles R. Smith[11]
Four Visions (Based on the Phraseology: In the Spirit)

(Prologue 1:1-1:8)
“In the Spirit” on Patmos
Letters 1:9-3:22
“In the Spirit” in Heaven
Heavenly journey 4:1-9:21; 11:14-19
Transition 10:1-10:11
Historical Vision 11:1-13; 12:1-16:21; 19:11-21:8
“In the Spirit” in the Wilderness
Babylon Vision 17:1-19:10
“In the Spirit” on a Mountaintop
Jerusalem Vision 21:9-22:9
(Epilogue 22:10-22:21)
 

Ralph J. Korner^[12]
Six Visions (Based on “And I Saw” Phraseology)

I. Prologue: 1:1-8
II. Vision Block #1 (1:9-3:22): the Seven Letters
[1 individual vision]: 1:9-3:22
III. Vision Block #2 (4:1-6:17): the Six Seals
[11 individual visions]: 4:1-11; 5:1; 5:2-5; 5:6-10; 5:11-14; 6:la; 6:lb-4; 6:5-6; 6:7-8; 6:9-11; 6:12-17
IV. Vision Block #3 (7:1-8): the 144,000 Sealed
[2 individual visions] 7:1; 7:2-8
V. Vision Block #4 (7:9-15:4) the Seventh Seal/the Six Trumpets/the Seventh Trumpet/the
Seven Bowls
[12 individual visions]: 7:9-8:1; 8:2-12; 8:13; 9:1-21; 10:1-12:18; 13:1-10; 13:11-18;
14:1-5; 14:6-13; 14:14-20; 15:1; 15:2-4
VI. Vision Block #5 (15:5-17:18): the Seven Bowls and Babylon Described
[4 individual visions]: 15:5-16:12; 16:13-21; 17:1-5; 17:6-17:18
VII. Vision Block #6 (18:1-22:21): Babylon Falls and the New Jerusalem Descends
[10 individual visions]:1 8:1-19:10; 19:11-16; 19:17-18; 19:19-21; 20:1-3; 20:4-10;
20:11; 20:12-15; 21:1; 21:2-22:21

David E. Aune[13]
Two Major Sections

Prologue 1:1-8
John’s Vision and Commission 1:9-3:22
The Disclosure of God’s Eschatological Plan 4:1-22:9
Epilogue 22:6-21

This sampling of the structuralization of this book demonstrates the lack of consensus about this very matter. It also suggests that no one is going to win an argument about the timing of the rapture in the book of Revelation on the basis of his view of the structure of the book. Yet, in an article entitled, “The Structure of the Book of Revelation and Its Implication for the Pre-Wrath Rapture (Part One),” published in the Michigan Theological Journal of 1991, John A. Mclean attempts to disprove the timing of the prewrath rapture in this way. He offers his own position regarding the structure of Revelation. He states,

[T]he author will suggest an alternative proposal contending that the Apocalypse is shaped primarily by three basic principles: 1) the broad framework recorded in Revelation 1:19; 2) the continuation and sequential understanding of the septet judgments; 3) the impact of the seventieth week of Daniel 9:27 on the judgments section of Revelation (chapters 4–19).[14]

Following these principles, Mclean offers the following outline for the book of Revelation:

1A Prologue: “Things Which You Have Seen,” 1:1–20
2A Letters to the Seven Churches: “Things Which Are,” 2:1–3:22
3A God’s Wrath and Great Tribulation: “Things Which Shall Take Place After These Things,” 4:1–19:21
1B Introduction to the Seven Seal Judgments 4:1–5:14
2B The Six Seal Judgments 6:1–7:17
3B The Seventh Seal Judgment 8:1–18:24
4B The Advent of Jesus Christ 19:1–21
4A Millennial Kingdom of God: “Things Which Shall Take Place After These Things,” 20:1–15
5A The New Jerusalem 21:1–22:5
6A Epilogue 22:6–21^[15]

I have intentionally collapsed Mclean’s outline for space, emphasis, and clarity. Following Mclean’s view, there are three major divisions in the book of Revelation. This comports with his view that Revelation 1:19 offers a three-part chronological structural intent.

However, it is with relative ease that we can dispense with Mclean’s outline for the book of Revelation. First, there is no exegetical basis for the claim that the author of the book of Revelation intended a threefold division of his work by Revelation 1:19.  This is a convention adopted by many pretribulationists to support their position. That this is true can be discerned from Mclean’s own admission that:

This threefold division does not control the major content of the book as evidenced by the disproportional character of the three sections (1:1–20; 2:1–3:22; 4:1–22:5).[16]

John is instructed in Revelation 1:19 to “write the things that you have seen, those that are, and those that are to take place after this.” If in fact John was being instructed to write of past, present, and future events, then we would expect the text to reflect it in the command itself. If John has already seen the content of “the things that you have seen,” then he stands ready to see the content of “the things that are.” One would expect the text to say, “the things you are about to see,” since those things have not begun to be visible. Yet, there are no indicators of a shift in time between chapter one and chapters two and three. The reader has no clue that John has moved from the past to the present. The book of Revelation is punctuated with “and I saw,” “then I saw,” “after this I saw,” and “when I saw” phrases that clearly indicate sequence. Yet no such marker is anywhere near the beginning of chapter two. This seems highly problematic for McLean’s position given that chapters two and three are supposed to be a major section of the book. Equally questionable is the fact that Revelation 2-3 contains material that will be fulfilled in the eschatological future, while material in Revelation 4-19 clearly refers to events that occurred before John began to write.

Revelation 1:19 was not the first time John was instructed to write. Revelation 1:11 states “Write what you see in a book and send it to the seven churches….” An interesting question is this: why do most pretribulationists salute Revelation 1:19, but completely ignore Revelation 1:11 with regard to the structure of the book of Revelation? The answer is obvious.

That the phrase, “those things that are to take place after these things,” cannot be a temporal marker for the content of Revelation 4-21 is self-evident when compared to the rest of the occurrences of the phrase μετὰ ταῦτα (after these things). This phrase occurs nine times throughout the book of Revelation (1:19, 4:1(2x), 7:9, 9:12, 15:5, 18:1, 19:1, and 20:3). If by it John intended to indicate divisions of the book, particularly at 4:1, then why use it eight additional times throughout the book when division is not intended? It is clear that John only intends chronology by that phrase, i.e., one vision follows another. However, whether one vision must occur before a following vision appears is not indicated by this term. Therefore, Revelation 1:19 at best indicates a sequence of the visions as John saw them, but not as divisions of the book.

That Revelation 4:1 contains the phrase μετὰ ταῦτα (after these things) requires that all that follows Revelation 4:1 must follow all that occurs before chapter four. We concede that the use of the verb δεῖ, which indicates those things ordained of God, must occur as God has willed it. In this case, the events detailed after 4:1 must follow the events detailed before 4:1. Still, the nature of these events cannot be purely temporal in every detail. Revelation 2:26-27 promises the overcomer “authority over the nations” to “rule them with a rod of iron.” Revelation 3:21 also promises the overcomer the right “to sit with,” the Lord Jesus on his throne. These are clearly promises that can only find their ultimate fulfillment during the millennial kingdom. Thus, these promises cannot find fulfillment until the events detailed in Revelation 4-19 have occurred. Therefore, the relationship between what happens before Revelation 4:1 and what happens after does not consist of clearly defined events that are independent of one another, i.e. the promise given before will find fulfillment afterwards. Let me put this in simpler terms. If Revelation 1:19 controls the structure of the book, we would expect that the events in the book would follow this chronology. However, a majority of the promises to the seven churches can only be fulfilled after the millennial kingdom begins. Yet, Revelation 4-19 must occur before the millennial kingdom can begin. These matters seriously undermine McLean’s view that Revelation 1:19 determines the divisions of the book.

If Revelation 1:19 does not determine the structure of the book of Revelation and there is no consensus on a possible structure for the book, then McLean cannot prove the prewrath position wrong by merely arguing on the basis of his structure. His structure is no more compelling than anyone else’s and it certainly does not prove that the prewrath view is incorrect.

A Critical Verse for the Structure Question: Revelation 10:11

As is always my method, I begin with what is explicitly stated in the text. Revelation 10:11 states,

Revelation 10:11 Chart

Revelation 1:3 explicitly identifies the book of Revelation to be a prophecy, which is confirmed again in Revelation 22:18-19. Therefore, that John is told in Revelation 10:11 to “prophesy again” is crucial, and particularly so if we can show that chapter ten introduces four major topics that are at the heart of the remaining chapters of the book. Revelation 1:1 reports that God the Father gave Jesus Christ a revelation which an angel was to deliver to God’s bondservants. That we are told of John’s participation in the prophetic office is critical. John is no mere recorder of visions; his work is prophetic in nature. Thus, that which precedes Revelation 11:1 is prophetic, and what follows it is also.

In recent years, several scholars have recognized the importance of Revelation 10. Mazzaferri goes so far as to say, “Chapter 10 is one of John’s most important periscopes. It certainly takes considerable priority over his initial vision in terms of his call.”[17] We made reference earlier to the conclusions of Christopher R. Smith and Domingo M. León regarding the structure of the book of Revelation. Both men analyzed the previous works of several scholars concerning the structure of the book, and even though their works are separated by almost ten years, they conclude that Revelation 10:1 through either 10:11 or 11:19 serves as a transition from the first major section of the book to the other.[18] The implication of Smith’s work with respect to chapter ten is that Revelation 9:21 ends a major section and Revelation 10:1 bridges to a new section.

Just how critical is this? Mark Seaborn Hall’s article written in 2002 entitled, “The Hook Interlocking Structure of Revelation: The Most Important Verses in the Book and How They May Unify Its Structure,” argues that

The meaning and impact of verses 10:11-11:1 of the book of Revelation have been either ignored or glossed over in commentaries, monographs, and critical articles on the structure of Revelation. Yet, these verses are the key to the outline of the book, pointing to a division of two primary cycles held together by an interlocking center.[19]

Thus, in Hall’s view, Revelation 10:11 divides the book of Revelation into two major sections, and it provides a key to discern the structure of the book. Hall is convinced that Revelation 11:1 begins a second cycle, which consists of

A prophetic measurement of three elements that fit “back” into a part of the first cycle…These three elements are the temple (11:19-15:4), the altar (15:5-16:21), and the worshipers (17:1-22:7).[20]

It is Hall’s contention that

The nature of the section from 10:1-11:18 goes further than just a mere bridge section (or, a typical, dovetail interlock), to the extent that it should be called a hook interlock. The initiative of the first cycle of prophecy passes over, or hooks—interlocks with—the initiative of the second cycle of prophecy. Interlocking in Rev. 10:1-11:18 is not just a bridge or transition linked by common elements to parts before and after, but is this—the overlapping of hooking of initiative of action that locks two parts together. As such, it involves an initiator of action. It is in this way that it acts as a transition, a conclusion to the first cycle and an introduction to the second cycle.[21]

Hall defends this conclusion that a completely new cycle is begun at Revelation 11:1 by making the following observations:

There are three primary arguments for a two-cycle division being indicated here. They relate to λέγουσίν, πάλιν, and the dative ἐν αὐτῷ.[22]

Hall writes,

First, it is the strong angel speaking all the words from 11:1-14. The significance of this is that the initiation of action changes and this points to the beginning of a completely new cycle of prophecy.[23]

Hall’s second proof for his position is the basic meaning of the term πάλιν (again). He contends that the meaning should be “It is necessary that you prophesy a second time.” In the context, John is re-commissioned to prophesy a second time because the subject matter changes. “Where before he was involved in the writing of a book and the opening of a book, now he is commanded to measure.”[24] Hall’s final argument in support of his conclusion concerns the dative ἐν αὐτῷ (in it). It is Hall’s opinion that this Greek phrase “implies that the command to measure is three distinct elements that encompass the remainder of the book.”[25]

Antonius King Wai Siew takes exception with some of Hall’s conclusions. Wai Siew speaks favorably regarding Hall’s argument that Revelation 11:1 marks a major division within the book of Revelation.²⁵ But he is not convinced that the book divides into two neat sections. Neither is he sure that Hall’s division of the second half of the book of Revelation has textual support. In this regard, he concludes that Hall’s findings are “arbitrary.”[26] It is my conviction that Hall correctly grasps the importance of Revelation 10:11 in his discussion about the structure of the book of Revelation.

However, he fails to grasp the central message, purpose, and structure of the second half of the book. Hall and others have failed to grasp John’s intent. There is a change of subject in Revelation 11-18. This change is necessitated by the startling revelation that only 144,000 Jewish men will receive protection from the worst expressions of God’s wrath the world will ever know. Why does God only protect 144,000 Jewish men from the trumpet judgments?

In his book, Antonius King Wai Siew argues that Revelation 11:1 -15:4 is a major section of the book of Revelation that is built on a chiastic framework. However, he offers no detailed understanding regarding how Revelation 11:1-15:4 fits into the structure of the book as a whole. Regarding Revelation 10:11, Wai Siew posits that it is a “frame passage,” which he defines as

a springboard from which to launch into a chiasmus, or a section which acts as a tail piece to a chiasmus without being part of the chiastic pattern.[27]

Regarding Revelation 10:11, it is my view that both Hall and Wai Siew correctly understood that this verse indicates the beginning of a new section in the book of Revelation. Hall fails to appreciate the second half of verse 11 of chapter 10 that specifically speaks of “many peoples and nations and languages and kings.” Thus, the focus of the John’s second cycle is defined in verse 11 and not Revelation 11:1. Wai Siew fails to tie his conclusions about Revelation 11:1-15:5 with the whole book. For John to have applied such a detailed construction of Revelation 11:1-15:5, but failed to do so with the rest of the book, does not make sense. One cannot be certain of his exegesis of Revelation 11:1-15:5 until he has thoroughly understood the first ten chapters of the book and the role they play in what follows in the remaining chapters. Wai Siew’s observations are of no help regarding the matter of the structure of the book of Revelation as a whole.

It is my view that the events connected with the 10^th chapter have occurred and will not be repeated during the eschatological fulfillment. Several factors seem to make this conclusion necessary. First, the prophetic content of John’s vision has already been given and recognized as Scripture. Second, John is dead. Third, John ate the little book. These facts make it impossible for the scene that fills Revelation 10 to be repeated in the future. In other words, the strong angel will not come down from heaven, place one foot on the sea and the other on the land, and then declare that the end of the mystery of God will occur just days before the seventh and final trumpet sounds. The events connected with the sixth trumpet will give way to the events connected with the seventh trumpet without this angelic being coming down from heaven and making a speech. We know what he said. We await the fulfillment.

Conclusion

The major change indicated in Revelation 10:11 highlights John’s mission to explain the difference between a multitude that no man could number being evacuated to heaven and the seeming paucity of Jews receiving God’s protection from the trumpet judgments. We shall discover that Israel is not innocent in the affairs of the last days. Just the opposite will be true. Her involvement necessitates the harshest judgment from God. The defense of God’s right begins in Revelation 11 with the measurements of the temple and her worshipers.

As detailed in part I, the structure of the Book of Revelation remains an unsettled matter in the minds of most scholars. Men and women have spent years studying this book only to conclude that there is little that builds towards a consensus. A possible explanation is this: confusion between the forest and the trees. Many scholars spend too much time focusing on the individual details and miss the big picture. Who or what is the book about? What does the book say about the subject? The answers to these questions give the best clues to the structure of the book.

Revelation 1:1 begins with the words: A revelation about Jesus Christ. A check of Bible translations completed during the last 20 years all begin John’s final work in the same way. Notice the chart below:

With the exception of Young’s Literal Translation, which offers “A revelation of Jesus Christ” to express the sense of the Greek text, all modern translations begin the Book of Revelation the same. A check of the Greek text –Ἀποκάλυψις Ἰησοῦ Χριστοῦ — reveals three Greek words that form the basis of the English translation. The first decision a translator must make concerns the term ἀποκάλυψις (“revelation” or “uncovering”). It only occurs once in the Book of Revelation. However, it does not have the definite article. Thus, Young’s Literal Translation is correct in a literal sense. This is a revelation or uncovering and not the revelation or uncovering of Jesus Christ.

Apokalypsis (ἀποκάλυψις) is a noun based on the verb apokalúptō and is a combination of two Greek words: απο, and kalúptō. Ἀπο (apo) is a proposition and can mean “away from,” “out of,” “because of,” “of,” or “by.” Kalúptō is a verb with the basic meaning of “to cover.” To cover something is to hide it from view. The combination of these two Greek words yields the metaphorical sense “to take away (the covering).” Thus, to uncover or reveal that which was buried or hidden reflects the sense of the term. In the NT, God uncovers his truth to his followers.

David E. Aune, in his commentary on the Book of Revelation, adds the phrase “this is” to his translation of the first verse because he correctly understands that “the first sentence (vv 1–2) in the Greek text is incomplete, that is, the sentence lacks a main verb.”^[1] That a verb would need to be supplied to correctly convey the sense intended is not uncommon in Greek. This is particularly the case when that verb is a “be” verb. Thus, the book begins, “This is an uncovering.” The next phrase is critical because it tells us what is being uncovered—Ἰησοῦ Χριστοῦ, “Jesus Christ.” How the phrase is connected to the rest of the sentence is debated. The options are not clear. Aune suggests:

Ἰησοῦ χριστοῦ, “of Jesus Christ,” can be either a subjective gen[itive] (the revelation is from Jesus Christ), or an obj[ective] gen[itive] (the revelation is about Jesus Christ).^[2]

The overwhelming majority of scholars adopt the subjective genitive here.[3] Osborne’s defense is typical. He argues,

The context certainly makes this a subjective genitive…and hence it should be rendered “the revelation from Jesus Christ”… for it adds “God gave him [this revelation] to show his slaves.”^[4]

However, a note in the NET Bible comes closer to our understanding of this issue. The NET Bible concludes,

The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokalupsis Iēsou Christou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [“Biblical Greek”, §§36–39]; D. B. Wallace’s “plenary” genitive [ExSyn 119–21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all aspects. This fact favors considering this as a plenary genitive.^[5]

It is clear that the Lord Jesus is one in a chain of revealers. In the ultimate sense, God the Father originated the message. He gave it (the revelation) to Jesus for the purpose of showing it to his servants. The Lord Jesus sends the revelation to John by his angel. Thus, the uncovering or revelation is from the Father, the Son, and the angel. In fact, the relationship between the communicators of the revelation is difficult to discern in some places. Revelation 22:6, 8, and 16 place the communication totally in the hand of the angel, i.e. it is from the angel. It is for this reason that we believe the objective genitive is primary in John’s mind—a fact borne out by the content of the book.

This is an uncovering of (about) Jesus Christ. After reading this work, one should have a significantly increased understanding about Jesus Christ in several specific areas. What specifically are the new insights we gain from this book? This fact will become clear beginning at verse 5.

Revelation 1:4 begins the salutation. As is typical in the NT, the human author is introduced by name followed by the recipients of the letter; then follows well-wishes from God. In this case, we have a Trinitarian distinctive. God the Father, Spirit, and Son wish the readers well. However, since this is not the typical order of the Godhead in the NT, some have concluded that the third member of the Trinity (i.e. the Holy Spirit) is not intended here.

However, while prominently featured throughout the book, God the Father is always spoken of in terms that maintain his mystery and majesty. God the Father is the eternal sovereign (who is and who was and who is to come, the Almighty), God the Spirit is the eternal servant (the seven spirits are before his [the Father’s] throne), and God the Son is the eternal savior of mankind. Three titles identify Jesus Christ: (1) the faithful witness, (2) the firstborn over the dead, and (3) the ruler over the kings of earth. It is our contention that these are the three Christological titles of the Lord Jesus which are revealed or uncovered in this book. More specifically, Revelation 1:9-3:22 explores the significance of our Lord, the trustworthy witness. Revelation 4:1-9:21 highlights the significance of the Lord Jesus as the firstborn over the dead. The final section of the revelation about Jesus Christ concerns his role as ruler over the kings of the earth – Revelation 10:1-22:6. A defense of these conclusions will follow in this and subsequent articles in this series.

The Trustworthy Witness

All of the events detailed in the Book of Revelation were prophetically declared in the Old Testament. However, what was covered in the OT, but now revealed in the Book of Revelation is the agent who executes the events. Jesus Christ is the veiled instrument of the OT.

Consequentially, Revelation 1:9-3:22 is primarily concerned with the Lord Jesus as the Trustworthy Witness. Just as John told us back at verse 1, this is a revelation about Jesus Christ. The titles are not new. We know that the Lord was assigned, or marked out for these outcomes before the Book of Revelation was written. What is new is the extent to which these titles are appropriately fulfilled in creation. It is here that we learn what the Lord will do as He officially functions in these three capacities in connection with the eschatological consummation of the age.

Anyone the least bit familiar with the Book of Revelation is aware that the presentation of the Lord Jesus as “one like a son of man,” that appears in Revelation 1:12-18 controls the content of Revelation 2:1-3:22. There are no less than 16 explicit references to the description of “one like a son of man” in Revelation 2:1-3:22. Each church receives “the words” of the “one like a son of man,” which are unique and specific to that church.

However, what may not be as well-known is the relationship between the concept of “the trustworthy witness” and the “one like a son of man.” Literally, the Greek construction looks like this: ὁ μάρτυς ὁ πιστός = the witness the faithful one. The Greek reflects John’s intent to emphasize the adjective ὁ πιστός. The majority of occurrences of Pistos in the New Testament convey the sense of dependable. Thus, Jesus is “the true [reliable or truthful] witness” (Rev. 1:5; 3:14).^[6] The Lord is trustworthy. What He says is trustworthy.

The concept of a witness is not new to John’s writings. A look at the Gospel of John and his three epistles reveals no less than 62% of the usages of the “witness” word group appear in John’s writings. This suggests that witness is a prominent aspect of John’s theology. Just as in the Book of Revelation, the number seven is a critical structural marker in the Gospel of John. In his gospel, John uses seven key witnesses of which the Lord Jesus is one.

John’s concept of a witness is closely matched to the basic meaning of the Greek noun μάρτυς (“a witness”), which “almost always occurs in the NT in the context of (1) a legal or public declaration about something that has happened, and (2) those who are witnesses claim personal knowledge and experience of the facts that they assert.[7]

The theme of “witness” or “witnessing” is basic to John’s gospel, and carries the meaning “speak for the benefit of/in a person’s favor,” as well as “reveal who a person is.” John the Baptist is a witness, 1:7; the Samaritan woman is a witness, 4:39; Jesus’ works are a witness, 5:36, 10:25; the Old Testament is a witness, 5:39; the crowds are a witness, 12:17; God himself is a witness, 5:37; and the Holy Spirit, as well as those whom our Lord chooses, are witnesses to him, 15:26-27.

Newman and Nida add:

Though the Greek usually rendered “witness” or “testify” may frequently be rendered simply “speak” or “tell,” there are two important components in the Greek term…In the first place, there is an element of personal relation to the events mentioned, that is, one normally testifies or witnesses to something which one has personally experienced or seen. The second component involves an element of importance or significance in the content of what is said.^[8]

It is our conviction that the representation of the Lord Jesus as “One like a son of man” establishes his qualification to be the trustworthy witness at the judgment of the saints. The only occasion in Scripture where the “witness” concept and the phrase “the Son of Man” are used together occurs in the Gospel of John. The chapters of that gospel are typically divided into two sections: 1-12 and 13-21. The first 12 chapters are typically labeled the book of signs. An account of the public ministry of our Lord fills chapters 1-12.

The third major movement or section of the book of signs (i.e. John 4:43-5:47) contains signs and a discourse that climaxes in John 5:45-47. This section highlights the Lord Jesus as the mediator of life and judgment. The major sign of this section involves the Lord’s healing of a man’s son who is close to death (4:46-54). Afterwards, the Lord heals another man on the Sabbath, which made the Jewish leaders very angry (5:1-16). The Lord Jesus justifies his actions by stating, “My Father is working until now, and I am working” (5:17). This made the Jews even angrier because Jesus, in their eyes, was not only breaking the Sabbath, but worse – He was calling God his own Father, which meant that He claimed to be equal with God. This set their teeth on edge.

Jesus continues to explain:

Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise.  For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. The Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him, (5:19-23).

Based upon our Lord’s word recorded here is the requirement that those who hear him must trust him to be faithful in his witness of what he sees the Father doing since it forms the basis of the Lord Jesus’ actions. Of particular interest is the fact that much of the Lord’s discussion in this section has to do with judgment.

Notice:

And he has given him authority to execute judgment,
because he is the Son of Man, (ESV).

This is a critically important verse for understanding the relationship between the names of the Lord Jesus as the trustworthy witness, the Son of Man, and the judge of the saints. Just as in Revelation 1:12-19, “one like a son of man”; and in John 5:27, Son of Man; the Lord Jesus is God’s choice to execute judgment. The reason is stated: because he is the Son of Man. The English translation of John 5:27 is a bit deceptive. “Every other occurrence of the title ‘the Son of Man’ in the New Testament uses a pair of articles, [ho] huios [tou] anthrōpou.^[9] Here is it anarthrous, huios anthrōpou, which is the case also in Revelation 1:13 and 4:14.” Literally, in all three places, the text says, “Son of Man.” Scholars naturally disagree about the significance of this anomaly.

There is no doubt that Daniel 7:13 is the reason for the usage of this title. In fact, in both Greek translations of the Old Testament the title in Daniel 7:13 is without the pair of articles. It is our conviction that the Lord Jesus wanted the reader to immediately picture the fulfillment of Daniel 7. When the Father gave his Son the temporal kingdom, all rights and privileges came with it. The judgment—who lives and who dies—is the central issue. Who will be and who will not be constituents of the Son’s kingdom is the prerogative of the Prince. The Lord Jesus is unique in all of God’s creation. He is both God and man. This is the reason God the Father gave the Son of Man “authority to execute judgment.”  As the God-Man, who is better to judge creation than the Lord Jesus? He alone understands life as both God and man and will insure that neither suffer unjustly at the consummation of the age.

The Father has given the Lord Jesus complete authority in matters eschatological. The Son alone has the responsibility of judgment. The significance here is this: the reason God the Father gave God the Son “authority to execute judgment” is because “he is the Son of Man.” Jesus the Son, in his capacity as Son of Man, raises the “dead” and exercises judgment. Jesus, in John 5:30, again reiterates, “I can do nothing on my own. As I hear, I judge, and my judgment is just.”

The significance of the trustworthy witness who is the Son of Man that judges the churches is highlighted in Revelation 2-3. The attributes or characteristics of the Son of Man form the basis of his judgment of the seven churches. His position of authority is exemplified by his relationship to the churches, for the He walks among them and holds their angels in his hand. All of this establishes that the Son of Man is qualified to judge the churches.

Both Revelation 1:13 and 14:14 occur in the context of judgment and record the only two occurrences of the “one like a son of man” in the Book of Revelation. These highlight the significance of our Lord as the eschatological judge of both the righteous and wicked. On the basis of this fact, believers should draw confidence and strength to live so as to be found victorious at the judgment.

^[2] Ibid.

[3] The Pulpit Commentary: Revelation. 2004 (H. D. M. Spence-Jones, Ed.) (1). Bellingham, WA: Logos Research Systems, Inc.; Osborne, G. R. (2002). Revelation. Baker exegetical commentary on the New Testament (52). Grand Rapids, Mich.: Baker Academic; Beale, G. K. (1999). The Book of Revelation: A commentary on the Greek text (183). Grand Rapids, Mich.; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press; and The apocalypse of St. John. 1907 (H. B. Swete, Ed.) (2d. ed.) (1). New York: The Macmillan company.

^[4] Osborne, G. R. (2002). Revelation. Baker exegetical commentary on the New Testament (52). Grand Rapids, Mich.: Baker Academic.

^[5] Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press. See also, Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 20: New Testament commentary: Exposition of the Book of Revelation. New Testament Commentary (76). Grand Rapids: Baker Book House, for a similar conclusion.

^[6] Balz, H. R., & Schneider, G. (1990- ). Vol. 2: Exegetical dictionary of the New Testament (394). Grand Rapids, Mich.: Eerdmans.

[7] Alan S. Bandy, “Word and Witness: An Analysis of the Lawsuit Motif in Revelation Based on the Witness Terminology,” GJCT (May 2007).

^[8] Newman, B. M., & Nida, E. A. (1993). A handbook on the Gospel of John. Helps for translators; UBS handbook series (14). New York: United Bible Societies.

^[9] Carson, D. A. (1991). The Gospel according to John (259). Leicester, England; Grand Rapids, Mich.: Inter-Varsity Press; W.B. Eerdmans.

Nothing frustrates me more than the inability to figure out the meaning of a critical text – such as Ezekiel 38-39. It eluded me for many years. No rapture position (Pretrib, Prewrath, or Posttrib) has dealt with the text to my satisfaction. Now, however, I am comfortable with my conclusion that the fulfillment of this passage must occur after the 1000-year kingdom.

The inherent problem for me was always the references to burning weapons for seven years and burying the dead for seven months in Ezekiel 39:9 and 39:15, respectively. The normal, natural, customary sense of the text demands that those numbers be taken in a literal sense. Nothing about the context, grammar, or historical fulfillment suggests that a non-literal sense is intended. And since the numbers are to be taken literally, Israel must be back in the land and living under divine protection.

This leads to a second issue that has a direct bearing on the fulfillment of Ezekiel 32:21-39:29. The salvation of national Israel (the unrepentant Jewish Nation) cannot and will not occur en masse before the conclusion of Daniel’s prophecy contained in Daniel 9:24-27. Exactly 490 years – of which seven years remain – must expire before every surviving Jew in the land of Israel will be saved (Rom 11:25-26). This is important because Ezekiel 32:21-39:29 is punctuated with references to the national salvation of both Judah (Southern tribes) and Samaria (Northern tribes). The national salvation of Israel leads to the restoration of all Jews to the land, i.e., not just some Jews, but all living Jews will come back to dwell in the land that God once gave to the children of Israel.

These facts alone make it difficult to place the fulfillment before the end of Daniel’s final week, since all Jews come home after this final week is concluded. For Ezekiel 38-39 to meet all the conditions portrayed in the text, the fulfillment must occur long after Daniel’s final week. I am satisfied that this conclusion has solid biblical support and cannot be contradicted. The partial hardening of national Israel will remain until the end of the Gentile period which coincides with the end of Daniel’s final week (Rev 10).

The obstacles to this conclusion are: (1) the assumption that the temporal (millennial) and eternal kingdoms follow the final week of Daniel’s prophecy without any significant time intervals between them:

7 years———-1000 Years————————–Eternity Future;

(2) that the temporal kingdom begins with a divine refurbishment of the earth which seemingly would make burning weapons for seven years and burying the dead unnecessary; and finally, (3)  that the eternal kingdom is thought to begin with the creation of a new heaven and earth which again seems to  make human activity to “cleanse” the earth unnecessary.

If it is true that: (1) the fulfillment of Ezekiel 32:21-39:29 must occur after Daniel’s final week;  (2) Daniel’s final week, the temporal kingdom, and the eternal kingdom will follow each other without any significant gaps in time; and (3) God will refurbish or create a new earth immediately after both kingdom phases, then no solution is possible. Therefore, either one or all of the preconditions must be wrong. It is our conviction that significant details concerning which events will transpire after the 1000-year kingdom and the amount of time involved are unknown. Limiting the events to what we know may create more problems than it solves. The book of Revelation only tells us that after the 1000-year kingdom there will be: (1) the great white throne judgment; (2) a new heaven and earth; and (3) the descent of the New Jerusalem. However, no timeline is given and a significant number of details are not explained. For example, what happens to the good angels? If the old heaven and earth cease to exist, what happens to angels and men in between the old ceasing to exist and the creation of the new? Where is the lake of fire?

The first question we must answer concerns, “When?” Do the conditions presented in Ezekiel 38-39 limit the timing of the fulfillment to a period after Daniel’s final week? We believe the answer is “yes.”

The “When” of Ezekiel 38-39

Context is a critical factor in biblical interpretation. The context of Ezekiel 38-39 is unmistakable. The long promised salvation of national Israel has finally occurred and after enjoying the benefits, the people are attacked by an old adversary. But God’s promise of eternal bliss defeats Gog and the people continue in their blessed state for all of eternity future. Ezekiel 38-39 must harmonize with the context of the unit in which it is contained.

Ezekiel 38-39

  33:21                                                                                39:29

Ezekiel 33:21-39:29 contain six separate messages to the Judean exiles:

First Message
You Suffer For Your Sins – Ezekiel 33:23-33

Second Message
God (the good Shepherd) Will Rescue His Sheep (the people) – Ezekiel 34

Third Message
Edom and Your Enemies Gone – Ezekiel 35:1-36:15

Fourth Message
Israel Restored Forever – Ezekiel 36:16-37:14

Fifth Message
Israel and Judah Shall Be One – Ezekiel 37:15-28

Sixth Message
Israel and Judah Shall Never Be Dispossessed Again – Ezekiel 38:1-39:29

The consistent message of Ezekiel 33:21-37:28 is the promise of a future restoration by God. The restoration will be complete (all Jews must come and live in the land) and afterwards, the Jews will never again suffer exile or destruction from hostile nations. After their restoration, the Jews will have the benefit of a Davidite ruling over them under a covenant of peace between them and their God. The people are described as settled and enjoying the fruit of their labors. Such conditions will only be present in Israel after the final week of Daniel is completed. Ezekiel 38-39 occurs in the context of these fulfilled promises and illustrates the point that God is faithful to his Word.

Present conditions in the land of Israel cannot be the fulfillment of Ezekiel 33:21-37:28. God promises unprecedented blessings to those who experience the fulfillment of Ezekiel 33:21-37:28. Notice the chart below. Notice all the characteristics of the promised restoration evident in this major section of Ezekiel 33:21-37:28

Ezekiel – Chart

There is no doubt that Ezekiel 33:21 – 39: 29 is a unit. However, there is a noticeable difference in the tone with respect to future fulfillment and accomplished fulfillment of the promises of restoration between Ezekiel 33:21- 37:28 and Ezekiel 38:1- 39:24. Ezekiel 33:21-37:28 speaks of eschatological restoration as an event to expect in the future. Ezekiel 38:1-39:24 speaks of the conditions of the eschatological restoration as an accomplished fact. The people live in “a land of unwalled towns…all of them living without walls and barred gates,” (Eze 38:11). This does not describe the present situation in Israel and neither does it describe what is likely to be the case for the foreseeable future. All of the conditions of the restoration will not be a reality in the land of Israel until well after the beginning of the 1000-year kingdom under the kingship of Israel’s greatest Davidite—Jesus, the Christ.

We know that Ezekiel 38-39 belongs with Ezekiel 33:21-37:28 because each major section of Ezekiel begins with a clear temporal marker. A chronological reference that typically includes a year,  a day of the month and a specific geological location occur in Ezekiel 1:1, 8:1, 20:1, 24:1, 26:1, 29:1, 31:1, 32:1 33:21, and 40:1. These references establish a very clear pattern. Therefore, we have a credible basis to make our claim that Ezekiel 33:21-39:29 is a unit since this section begins: “In the twelfth year of our exile, in the tenth month, on the fifth of the month.” As such, the laws of good communication must apply, i.e., the subject matter of this unit must cohere unless clearly indicated otherwise.

Ezekiel 33:21 states, “In the twelfth year of our exile, in the tenth month, on the fifth of the month, a refugee came to me from Jerusalem saying, ‘the city has been defeated!’” It is important to recognize that the next chronological marker does not occur until Ezekiel 40:1, which indicates a new topic of concern begins. In the conviction of the writer, this marks Ezekiel 33:21-39:29 as a prophetic unit focused on God’s promise of a future for both national Israel and Jerusalem. Given the bad news Ezekiel received regarding the fall of Jerusalem and the attitudes of those left in the land and those in captivity, the future was very uncertain. Ezekiel 33:21-39:29 offers hope for future generations.

Ezekiel 33:22 informs us that Ezekiel had previously been rendered unable to speak. For seven years, Ezekiel could only speak when speaking a revelation from God. On the fourth night of the tenth month, twelve years after Ezekiel was carried off by the Babylonians, God began to teach Ezekiel again, which indicated that he would be able to speak again very soon. Before the refugee arrived the following morning, Ezekiel delivered six messages from God of which Ezekiel 38-39 is a part. The essence of the messages makes perfect sense in light of the imminent message of the destruction of Jerusalem. The six messages promise and illustrate a complete and total restoration of the people and Jerusalem at a future time after which neither the people nor the city of Jerusalem will ever suffer such conditions again. That is a very important detail. Ezekiel 38-39 illustrate the future reality that once restoration occurs, God will allow a test to demonstrate the eternal bliss the Jews and Jerusalem will experience after restoration. Notice the progression of the section of this unit.

The First Message – You Suffer For Your Sins

Ezekiel 33:23-33 conveys God’s first message to the people in light of the imminent news of Jerusalem’s destruction. The people left in the land question their loss of the land in light of God’s promise to Abraham. God through Ezekiel explains that their sin (adultery and idolatry) is causing them to suffer death and exile. No promise of deliverance for Ezekiel’s immediate audience is given. The promises God makes will occur with a future generation of Jews. With complete destruction of the land and Jerusalem, the Jews still living in the land had not stopped their sinning.

The Second Message – God (the good Shepherd) Will Rescue His Sheep (the people)

Ezekiel 34 details God’s complaint against the false shepherds who are ultimately responsible for the people walking contrary to God’s will and ways. God promises to remove the bad shepherds and personally rescue the scattered sheep and gather them back to the land of promise through his servant David. A covenant of peace will control God’s activities toward his people resulting in freedom from domestic and international fears and a salvific relationship with God. It is critical that the reader recognize the benefits of this period that God promises to give Israel. Such circumstances cannot occur prior to the end of the seventieth week. Therefore, the fulfillment of Ezekiel 34 must occur after the completion of the seventieth week of Daniel and the battle of Har Mo’ed.

The Third Message – Edom and Your Enemies Gone

Ezekiel 35:1-36:15 views Edom as the symbolic representative of the nations that will be removed as a hostile enemy of God’s people. Edom will suffer demise as Israel is restored and blessed perpetually. Much of ancient Edom is now a part of modern Jordan. This prophecy will find fulfillment at the salvation of national Israel. It will be a part of God’s wrath against the nations of the world during the day of the Lord.

The Fourth Message – Israel Restored Forever

Ezekiel 36:16-37:14 details the punishment and restoration of Israel as reflected in God’s covenant with Moses. Israel’s punishment was promised and the fulfillment looks exactly as God had foretold it would be. Similarly, Israel can gain hope in the restoration which God has promised them. The wonder of that restoration is illustrated in Ezekiel 37:1-14 as dry bones once again come together with flesh and the breath of life. God promises to restore his people physically to the land and spiritually to their God. All these things are benefits of the New Covenant.

The Fifth Message – Israel and Judah Shall Be One

Ezekiel 37:15-28, the fifth message, illustrates the reunion of North and South – Israel and Judah – under a future Davidite who will rule as God has always intended. At the restoration of the Jews, God will fulfill all his promises: (1) Every Jew returns to the land; (2) A Davidic king to rule over them; (3) Eternal unity among the people; (4) Eternal spiritual restoration to God; (5) Complete forgiveness of past sins; (6) A relationship of peace with God; (7) Multiplication of the people; (8) God’s sanctuary among the people; and (9) Eternal happiness. These promises can only be fulfilled once Daniel’s final week is concluded and the final restoration of the Jews has occurred. Notice: God promised the “multiplication” of the people by natural birth (Ez. 37:26), which can only find fulfillment during the temporal kingdom.

Notice the beauty of Ezekiel 37:24-28:

²⁴ “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow my regulations and carefully observe my statutes. ²⁵ They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever. ²⁶ I will make a covenant of peace with them; it will be a perpetual covenant with them. I will establish them, increase their numbers, and place my sanctuary among them forever. ²⁷ My dwelling place will be with them; I will be their God, and they will be my people. ²⁸ Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel (italics added).’”

One can easily see how Ezekiel 40:1 could naturally follow this passage. God promises to locate his sanctuary among the people forever. The evidence of God’s sanctuary among the people will prove to the nations that God is among his people forever. Based upon a number of references, it would seem both evident and important that the knowledge of God’s presence exists among His people. Ezekiel states, “When my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.” It is our conviction that this verse explains why Ezekiel 38-39 follows the above passage and not Ezekiel 40:1 directly. The previous reference to God’s judgment of the nations reflected in the judgment of Edom explicitly states, “Then they will know that I am the Lord” (Eze 35:15). Again, Ezekiel 36:7 says, “I vow that the nations around you will endure insults as well.” Similarly, Ezekiel 36:23 states, “The nations will know that I am the Lord.” Israel’s restoration to the land will not be the end of the matter concerning the nations.

The Sixth Message – A Test of the Eternal State

Ezekiel 38-39 contains the sixth and final message of this amazing unit and brings the final issue into focus. What will happen to the nations? Only the punishment of Edom is explicitly detailed in this section. After God demonstrates his love for Israel, the nations will still need to be persuaded. God’s promise to Israel that they will never again suffer at the hands of the nations will be proven beyond any doubt. This is the purpose of Ezekiel 38-39.

The fulfillment of Ezekiel 38-39 must occur after the salvation of the northern and southern tribes. However, Daniel 9:24-27 (as we believe) indicates that the national salvation of Israel (North and South) will not occur before the completion of the final week of Daniel’s prophecy. Such a conclusion forces the fulfillment of Ezekiel 38-39 to occur after Daniel’s final week. The only possible time for such an event to occur after Daniel’s final week is after the millennial kingdom. It therefore should be of little surprise that the only other explicit reference to Ezekiel 38-39 in the Bible occurs in Revelation 20 in the context of events that will follow the temporal kingdom.

Ezekiel 38 and 39 cover much of the same material. Gog and his allies will be summoned by God “in the latter years.” When Gog comes up against Israel, he will find “a land restored from the ravages of war with many peoples gathered on the mountains of Israel.” The people living in the land of Israel will have been brought out from the peoples of the earth and “will be living securely” in the land of Israel. Gog describes the land of Israel at the time of his invasion as that of “unwalled towns.” The people are “living quietly in security – living without walls and barred gates [Eze 38:11].” The people of Israel “live at the center of the earth.” Later, God describes his people as “living securely [Eze 38:14].”

The theme of safety and security runs throughout this unit beginning at Ezekiel 33:21 and ending at Ezekiel 39:29. Safety and security is a major component of the conditions in the land of Israel after God restores all the tribes. Ezekiel 34:25 states, “I will make with them a covenant of peace and banish wild beasts from the land, so that they may dwell securely in the wilderness and sleep in the woods.” Ezekiel 34:27 states, “They shall be secure in the land.” Ezekiel 34:28 states that after God brings his people back to the land, “They shall dwell securely, and none shall make them afraid.” So we are on good ground to conclude that the theme of safety and security is a key characteristic of the restoration.

Such conditions will not occur in the land of Israel until the final week of Daniel is over. Indeed, Israel will not experience the total blessings promised throughout Ezekiel 33:21-39:29 until the kingdom of God comes to earth for 1,000 years. Revelation 20:7-10 states,

And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever,” (ESV).

This description of events that will come at the end of the temporal kingdom is the fulfillment of Ezekiel 38-39 in our opinion. One particular detail seems to make this conclusion certain – the camp of the saints. This is a fitting description of the result of feeling safe and secure. The Greek term παρεμβολὴ (parembolā = camp, barracks, battle line, army) occurs 10 times in the New Testament. Six out of the ten occurrences in the New Testament appear in the book of Acts with the meaning, barracks (Acts 21:34, 37; 22:24; 23:10, 16, and 32). Hebrews 11:34 has the one occurrence of the term with the nuance armies. Neither sense fits the context of Revelation 20:9. However, in Hebrews 13:11 and 13, our term occurs with the meaning camp, which is the best sense intended in Revelation 20:9.

In Hebrews 13, the term occurs twice in the context of discussions about things that happen “outside the camp” of the Israelites as they journeyed from Egypt. Louw and Nida add: “The equivalent of ‘camp’ in the context of Heb 13:11 is often ‘a city of tents’ or ‘where people lived only for a short time.’^[1] This is the Old Testament sense of the term. The translators of the Hebrew Scriptures into Greek (The Septuagint) picked this term 300 times to translate several Hebrew words. The very first time it occurs is in Genesis 32. Jacob, after returning to the land of Canaan and after prospering from working for his uncle Laban, proclaimed, “This is the camp of God.” This after coming upon an encampment of angels God had sent to meet him. When Jacob saw the group of angels he identified it as a camp of God (maḥănēh ʾĕlōhîm), and he named the place Mahanaim. Clearly, as it occurs in the Old Testament, an un-walled gathering of peoples is intended. In essence, the people or the particular group lives without the necessity of walls and gates because of God’s protection. In our view, this supports our conclusion that Revelation 20 is the fulfillment of Ezekiel 38-39.

Objections to this conclusion involve the significant absence of details in Revelation 20:7-10 from Ezekiel 38-39. Another significant difference concerns the defeat Gog and Magog will suffer. In Revelation 20:9, they are “eaten up” by fire. In Ezekiel 38-39 they suffer death and are eaten by birds and wild animals with the result that their bones will need to be buried to cleanse the land. Ezekiel 38-39 seems to limit the nations of the attack to possibly seven or eight countries. Revelation 20:7-9 speaks of “nations that are at the four corners of the earth.”

It is clear that John is presenting an abbreviated synopsis. Therefore, the decision regarding the relationship between Revelation 20:7-9 and Ezekiel 38-39 must be made on the basis of context, since John gives so few details.

The specific verb used in Revelation 20:9 literally means “to eat up” or “consume.” The ESV has “consumed.” The NET Bible has “devoured them completely.” The NASB has “devoured”, which is also the translation chosen by the NIV and the KJV. Since the verb literally means “to eat up,” but is used in a highly figurative sense with “fire,” the correct emphasis seems to be “to utterly destroy.” The extent of the destruction seems to be the life of the whole host, rather than the complete consumption of every inch of the bodies of the unbelieving host. Since John is giving an extremely abbreviated description of the event, we need not limit the event to John’s abbreviated description.

Ezekiel 39 describes a feast where birds eat the flesh of both men and horses. This would require the disposal of the bones left by the birds. Ezekiel gives a much more expanded description of the event – more so than John does – and with great detail concerning the various ways the host will die. Notice Ezekiel 39 states, “You [and all the others with you] will fall dead on the mountains of Israel,” “I will give you as food to every kind of bird and wild beast,” “You will fall dead in the open field,” and “I will send fire on Magog and the coastlands.”

It is our conviction that there are no objections that open up the possibility of contradictions between John and Ezekiel. The differences are easily explained. Many of these issues will be dealt with in the following installments of this article.

The theme of the conferences is: Before the Day of the Lord.

Conference information and schedule are found at the links above.

Spread the word!

At the risk of offending some people, I want to express what’s on my heart – because I believe it’s essentially true and needs to be shared. One of the beautiful things about the PreWrath position in my estimation is the ease with which the average lay person can comprehend the scriptural foundation that supports it. This feature makes it very easy for a person to teach and defend it. One does not have to be a seminary professor to be able to do this. It is, therefore, unlike the pretrib position, for which even seminary professors have a difficult time developing their own biblical presentation. The same set of teaching notes from Dallas Theological Seminary forms the basis for countless thousands of Bible colleges, churches and Bible experts trying to teach the position. Very little original work exists these days. I challenge anyone to prove me wrong in this regard.

The PreWrath position allows the average lay person to teach the material that he or she can very easily develop on his or her own. Once a person utilizes the normal, natural, customary sense of the text, that is, a face value method of approaching the Scriptures, the timing of the Lord’s return is more easily understood in my opinion.

Some lay people will be emboldened by this fact, as is evident by the rising number of new books being published. Almost daily a new book defending or arguing some fine point about the PreWrath position hits the market. Much of this is made possible by the evolution in self-publishing. With eBooks, self-publishing, and cheap printing, anyone can publish a book these days. Therefore, a word to the wise: be very careful about what you read and knowledgeable regarding its author.

As with any book, before I buy and read it, I look at the author. What are his credentials? While one does not have to be an authority on a subject, he should certainly have the skills necessary to make his case. In my opinion, making one’s case does not mean having the ability to use a few Bible study tools. Strong’s Concordance, Vine’s dictionary, and a couple of study Bibles are insufficient to establish the precise meaning of a passage of Scripture. If one is reading devotionally, he or she can gain insights about a verse through the aforementioned tools. However, if one is attempting to discover the precise meaning of a difficult passage, those Bible helps are basic at best and will only provide possible alternatives for the correct usage of terms in the text. However, only a grammatical, historical, contextual, and theological evaluation of a passage can insure that the correct interpretation is found.

I was told as a young child that practice makes perfect. I believed that statement for most of my life, until recently, when I met a professional baseball player. He told me that practicing correctly makes perfect. In other words, it does not matter how long one practices. If he is practicing incorrectly, he will never get it right. Just because a person studies Scripture for a lifetime does not automatically mean that the insights he or she gains are true. Many good Armenians prove that point every day.

Watch what you read, but also be informed about the author who wrote it.

They come as a set of four charts:

1. Prewrath Overview of Final Seven Years
2. Prewrath Timeline on the book of Revelation
3. Parallels Between Matthew 24 and Revelation 6–7
4. Parallels Between Matthew 24 and 1&2 Thessalonians