In the first three weeks of our sermon series on Matthew
24-25 (“This Age And The Second Coming Of Jesus Christ”), a question has
emerged in response to my assertion that the rapture of the Church takes place
after the Tribulation. The question is this: “What about the book of Revelation
and the events contained in chapters 6-19, which many have interpreted to deal
with a future seven year tribulation period, how will these events fit into the
Tribulation and the rapture of the church?”
It is common to hear people teach that since the word
“church” is not found again in Revelation after chapter 3 (until 22:16) this
means the church is gone during the events of chapters 6-19. Based upon a
theology that suggests the church needs to be gone during the Tribulation, the
conclusion is made by some that these chapters cover that seven year period. If
one adopts this view of Revelation, it would contradict what I have taught
about Matthew 24-25. However, there are some reasons that lead us to believe
the book of Revelation supports a view of the coming of Jesus Christ that
aligns with what I have presented from Matthew 24-25.
First, the type of literature the book of Revelation is
leads us away from seeing Revelation 6-19 as dealing only with a time in the
future at the very end of this age. The book is, in part, a letter written to
seven churches in Asia, as seen in the formula in 1:4: “John to the seven churches that are in Asia:
Grace to you and peace….” Additionally, at the end of the book, in 22:16, we
read: “I,
Jesus, have sent my angel to testify to you about these things for the
churches.” This is significant because this book is first and foremost written
to specific people in specific situations. However we understand the book, its
message must in some way apply to these churches in the first century. This
would lead us to think that the book is not merely addressing seven churches in
the first three chapters and then jumping to the end of this age when the
church is gone to outline what happens then. Also supporting this necessity for
application to the first century is the fact that the book is self-described as
“prophecy” (1:3), a kind of writing that primarily tells forth the word of God
for the intended recipients (Exodus 4:16; 7:1; 1 Ki. 22:14; Zech. 1). Finally,
the book contains elements of apocalyptic literature, a kind of writing that
pulls back the curtain on history to show through symbolism what is taking
place in the heavenly places. Bringing together these three types of writing, what
we should expect, then, is a book that uses symbolism to proclaim God’s Word
and to show forth to first century churches what God is doing in history that
would impact them.[1]
This strongly suggests the bulk of the book is not dealing merely with a future
7 year long period of tribulation.
Second, the structure of the book leads us away from seeing chapters
6-19 as dealing only with a seven year period toward the end of this age that
has nothing to do with the church. After addressing the seven churches as its
original recipients, they are told of a heavenly throne room vision in chapters
4-5 that makes it clear the rest of the book sets forth what will happen
throughout the history of this age as effected by the redeemer, Jesus Christ.
What is more, the seven seals that he opens up (6:1-8:1) give way to seven trumpets
(8:2-11:19), which give way to seven signs or symbolic histories (12:1-14:20),
which give way to seven bowls (15-16). Each of these sets of sevens appears to
cycle us all the way through the age of the church from the first to second
coming of Christ (four cycles in all). In chapters 15-20 we see three more such
cycles before the book climaxes in the New Heaven and New Earth (21-22). Notice
all the sevens? There are seven
churches, seven seals, seven trumpets, seven signs/histories, seven bowls, and
seven different cycles throughout the age of the church. This very intentional
structure strongly suggests (especially in light of the apocalyptic elements) what
we are dealing with in these chapters is largely symbolic.
Third, there are indications in the book that the churches are being
addressed throughout, rather than only in the first three chapters. The summary
statement that these things are for the churches (22:16) suggests the message
has been for them throughout. Another indication has to do with the tribulation
and persecution emphasis to the seven churches (2:3, 10, 22; 3:8-10) that is
seen also through chapters 6-19. Additionally, those who are truly saved and
who thus persevere are those who conquer, a theme that is found in the first
three chapters and also throughout the book (2:7, 11, 17, 26; 3:5, 12, 21;
12:11; 21:7). Such believers conquer because the Son has conquered (5:5; 6:2;
17:14). Finally, the promises given to the seven churches in chapters 2-3 are
fulfilled in chapters 20-22.
When we put all this together, the book appears to be written first
and foremost to comfort and exhort the Christians in 1st century Asia
Minor with what God is doing throughout the age between Christ’s first and
second coming and with where history is ultimately heading. This means it most
likely contains symbolism as opposed to giving some type of literal depiction
of events in the future. Additionally, the book by implication is for the
purpose of comforting and exhorting the people of God throughout history as
implied in its beginning and closing texts (1:3; 22:19). Though it is more
extensive than what we find in Matthew 24-25, this brief survey shows
Revelation is written for a very similar purpose and with a similar message.
[1] The
Greek name for Revelation is Apokalypsis
and gave rise to the name for this third type of literature, which is also found in such places as Isaiah 24-27, Daniel,
Zechariah, and Ezekiel 37-39.
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