INTRODUCTION

      Although historically the Book of Revelation has
been assigned many different, even contradictory,
meanings, it must be conceded that the book is essential
for an understanding of eschatology.

      "Eschatology" derives its name from the Greek word
eschatos, meaning "last" and is the doctrine of the last
things.  Numerous writers (such as Dalton, 1968 and
Wilder, 1950) have identified that Eschatology should
include the notions of judgment and salvation, certain at
the end of one's life.  However, as Bauckham (1980, p.
470) states,

    In contrast to cyclical conceptions of history, the
    biblical writings understand history as a linear
    movement towards a goal.  God is driving history
    towards the ultimate fulfillment of his purposes for
    his creation.  So biblical eschatology is not limited
    to the destiny of the individual; it concerns the
    consummation of the whole history of the world,
    towards which all God's redemptive acts in history
    are directed.

      This is the view of Horton (1994, p. 599) who adds,
that in contrast to cynical pessimism, "Believers have a
better hope in and through Christ, who himself is our
hope (Col. 1:27; 1 Tim. 1:1)."  This better hope, and the
events involved in the consummation of the history of
this present world, are described in the Book of
Revelation, and without it, little could be known about
this area.


UNDERSTANDINGS OF REVELATION

      The variety of understandings of eschatology
evidenced in Christian thought comes partly from the
interpretation of the Book of Revelation as a whole, part
from the interpretation of Revelation 20, and part from
whether the hermeneutics employed tend to interpret the
Bible more literally or more figuratively (Horton, 1994,
p. 619).

      Four principal viewpoints have arisen concerning
the interpretation of the Book of Revelation.  The
Preterist (from the Latin word praeter meaning "past")
view attempts to relate all of Revelation except for the
very end to events in the first century, with Rome and
its early emperors the only principals (Horton, 1994, p.
619).  However, the identifications made are very
subjective and precarious and the events of Revelation
are definitely tied to the end times and the return of
Christ in glory.  This viewpoint cannot stand if the
later dating of Revelation (95/96 A.D.) is correct.

      The Historicist view of Revelation attempts to map
the events described in Revelation to historical events,
providing a panorama of the history of the Church from
the days of John to the end of time (Ryrie, 1978, p.
1785).  This is the view of Foster (1983), but again this
view is fraught with complications - its interpretations
are subjective and internally inconsistent, and its
adherers tend to continually rework the whole
interpretation to come out in their own generation
(Horton, 1994, p. 619).

      The Idealist believes merely that Revelation does
not refer to history at all, but is rather a timeless
allegory of the conflict between good and evil (Stern,
1992, p. 784).  Nevertheless, though the book does have
many symbolic figures, they all represent realities.  The
Antichrist is called a beast, but he will be a real
person and will fulfill plain statements given in other
prophecies (such as II Thessalonians 2:3-12).  Jesus must
personally come to bring about the final triumph (Horton,
1994, p. 619).

      Although these three views may entail some
recognition of predictive prophecy in Revelation, none of
them permit Eschatological derivations to be made from
it.  The fourth manner in which Revelation may be
understood is the Futurist viewpoint, which views most of
the book (chapters 4 - 22) as prophecy yet to be
fulfilled.  Ryrie (1978, p. 1785) believes this to be the
only logical interpretation, if one is to interpret the
text plainly.  Indeed, as Gentry (n.d.) states,

    The first sentence of John's prophecy has become the
    title of the entire work.  And from that title we are
    clearly told that this work was to be a "revelation."
    The Greek word for "revelation" is apokalupsis, which
    means an "opening up, uncovering."  John intended his
    book to be an opening up of divine truth for his
    original audience.  He wrote to reveal, not to
    conceal truth.


THE CHRONOLOGY OF END-TIME EVENTS

      Given the Futurist viewpoint, the book of
Revelation has much to teach about Eschatology.  From
various Biblical passages, one becomes aware of the
Rapture (I Thessalonians 4:15-17; I Corinthians 15:51-53)
and the coming Great Tribulation (Isaiah 2:12; 13:6, 9;
34:8; Jeremiah 30:7; Daniel 9;24-27; Joel 1:15; Zechariah
14:1; Matthew 24:21, 29).  Indeed, one will realise that
the Tribulation will last for seven years (Daniel 9:27)
and that the Rapture must occur beforehand (I
Thessalonians 5:9).  It will also be known that Jesus
will return (Matthew 24:30; Acts 1:11) and that the
earth's situation will worsen (Matthew 24).  Much more
than this cannot really be known.

      In magnificent detail, the Revelation to John
reveals the essential chronology of the events of this
seven year tribulation period and those to follow.  The
exact details are not given, and much speculation has
been offered in this area, but this is relatively unwise.
Nevertheless, one is quite able to know the general
sequence of events and what must come to pass.

      Revelation 4:1 begins with the Rapture and John
being caught up into the throne room of Heaven.  With
this, the Tribulation period begins, the first of the
seven seals being opened (6:1).  This releases the
Antichrist, who sets out to conquer (6:2).

      The second, third and fourth seals are next
removed, releasing war (6:4), famine (6:6) and death and
hell (6:8) respectively, killing one quarter of the
earth's population (6:8).

      The fifth seal is opened and John sees many
martyrs.  Dake (1963, p. 290) comments :

    These people will be saved after the resurrection of
    the dead in Christ - those from Abel to the rapture
    in Rev. 4:1.  They will be martyred between the
    rapture and the 5th seal in the first 3 1/2 years of
    Daniel's 70th week, a period which takes in all the
    events of the seals and first 6 trumpets.  They will
    be martyred by the great whore of Rev. 17:1-7 while
    she rules the 10 kings of the old Roman Empire
    territory and while the Antichrist is coming to power
    over them (Rev. 17:8-18).

      The sixth seal is opened and a massive earthquake
occurs, sinking islands and flattening cities (6:12, 14);
the sun becomes black, the moon as blood, and heavenly
bodies fall to the earth (6:12-13).  Indeed, the people
shall cry to the mountains to fall on them, for "the
great day of his wrath is come: and who shall be able to
stand?" (6:17).  Upon the opening of the seventh seal, a
silence of half an hour takes place in heaven (8:1).

      Immediately the seven angels before God blow seven
trumpets (8:2-11:15).  Upon the blowing of these trumpets
comes hail and fire upon the earth, destroying the green
grass and a third of the trees (8:7); a heavenly body
falls to the earth, turning a third of the sea into
blood, by killing a third of the sea-life, and destroying
a third of the sea-faring crafts (8:8-9); another falls,
resulting in a third of the earth's water being poisoned
(8:10-11); the sun is occluded and darkness covers the
earth for a third of a day (8:12); demonic forces are
released, tormenting people for five months (9:1-11);
demonic powers are again released to slay a third of the
remaining population (9:13-19); and finally the seventh
trumpet sounds (11:15), covering a period of time (10:7)
which entails the war in heaven and Satan's defeat (12:7-
12) and the two divinely empowered witnesses, who are
eventually slain, but then raptured into God's presence
(11:3-12).

      Despite how terrible the things which take place
under the seven trumpets may be, those who are alive
remain unrepentant for their wrong-doings (9:20-21).

      The seventh trumpet ends the first three and a half
years of the Great Tribulation.  At this point the
Antichrist, who had not received much prominence, rises
to power over ten kingdoms (13:1).  Dake (1963, p. 295)
suggests these are the ten kingdoms inside the Old Roman
Empire.  The Antichrist appears to suffer a fatal wound,
but he is healed and the world is amazed (13:3).  The
source of the Antichrist's power, John reveals, is Satan
(13:4) but the people of the earth give worship to the
pair (13:4), the Antichrist's ferocity in warfare being
seen as a virtue.  The Antichrist proceeds to blaspheme
(13:6) and make war against those who have become
Christians (13:7) - but this shall only take place for
another 42 months - the final three and a half years of
the Tribulation (13:5).

      Completing this "Trinity of evil", the False
Prophet arrives, forcing mankind to ascribe worship to
the Antichrist, even performing signs and wonders (13:11-
13).  It is by these signs that he is able to deceive the
earth, persuading men to construct an image of the
Antichrist, and indeed, those who do not worship this
image are to be killed (13:14-15).

      The next act of the False Prophet is to construct a
mark, to be located on the right hand or forehead of each
person, without which they are able to neither buy nor
sell (13:16-17).

      Meanwhile, in Heaven the winepress of God's wrath
is being trod (14:19-20).  The fulfillment of God's wrath
on the earth and its wicked comes about in the form of
the seven vial judgments (15:1).  The first vial releases
painful sores on those who have received the mark of the
beast (16:2).  The second vial turns the sea to blood,
with all sea-life being killed (16:3).  The third vial
turns rivers and fountains to blood (16:4), in
retribution for the blood of the martyrs shed at the hand
of the Antichrist (16:5-7).  The fourth vial unleashes
scorching heat - but again those on the earth refused to
repent (16:8-9).  The fifth vial throws the earth in
darkness, but again the people would not repent (16:10-
11).  The sixth vial sets the Euphrates river drying up,
unleashing demonic agents whose purpose is to gather men
to war in the plains of Megiddo, Israel (16:12-16).
Finally, the seventh vial is poured out, with a great
voice from heaven announcing, "It is done."  A huge storm
takes place, giving the largest earthquake in human
history and massive hail storms (16:17-21).  With this,
Babylon is destroyed (18:2) - the symbol of the
Antichrist's government (18:9-10) and the False Prophet's
religious system.  Judgment has been enacted and the
blood of the martyrs has been avenged (19:2).

      With this, heaven is opened (19:11) and Christ's
promised Second Coming occurs - the Faithful and True,
the Word of God, descends to the earth accompanied by the
Church (19:11-14).  The battle at Megiddo is swift, the
enemies of God defeated, the Antichrist and the False
Prophet cast into the lake of fire, and Satan cast into
the bottomless pit (19:15-20:3).  The martyred saints are
resurrected and reign with Christ and the Church for a
thousand years (20:4-6) - the millennium period.

      At the culmination of this thousand years, Satan is
loosed and immediately stirs dissension against Christ.
Swiftly, all are executed by fire from heaven (20:7-9).
Satan is then cast into the lake of fire also (20:10).

      The final judgment takes place.  All are
resurrected and death and hell are cast into the lake of
fire.  Finally, those whose names are not found in the
book of life are also cast into the lake of fire (20:11-
15).

      The end of this present universe draws to a close;
all is destroyed and a new heaven and a new earth is made
(21:1).  Jerusalem descends from heaven, God announcing
He shall dwell with His people forevermore (21:2-3) -
there shall never again be death nor sorrow nor crying -
the former things have passed away (21:4).  With this,
Revelation closes.  The end of this entire age has
passed.


THE RELATIONSHIP OF REVELATION TO OTHER PROPHETICAL
PASSAGES IN SCRIPTURE

      The depth of understanding of the consummation of
this age that Revelation provides is sublime.
Nevertheless, as stated, Eschatological concepts are
expressed in many other passages of Scripture.
Revelation further contributes to an understanding of
Scripture by bringing these diverse strands into a tight,
cohesive whole.

      Daniel referred to the Antichrist when he spoke of
a prince to come who would destroy the city and the
sanctuary and bring about desolation (Daniel 9:26).  This
future leader would make a covenant for seven years (the
final seven of Gabriel's 490) - yet in the very middle of
this seven year period - after three and a half years -
he would reveal his true nature (Daniel 9:27).  The three
and a half year period is referred to elsewhere as "time,
times and half a time" (Daniel 7:24-25; Revelation 12:13-
14) and "forty-two months" (Revelation 13:4-7).

      The apostle Paul also spoke of the Antichrist,
"whose coming is after the working of Satan with all
power and signs and lying wonders" (II Thessalonians
2:9).  He is the "son of perdition" (II Thessalonians
2:3) and "the Wicked" (II Thessalonians 2:8), "whom the
Lord shall consume", but cannot be revealed until his
restrainer is removed at the rapture of the Church (II
Thessalonians 2:6-7).

      Daniel's vision of the little horn again refers to
the Antichrist, the previous beasts and horns being the
formation of Empires yet to come (Daniel 7:1-11).  Daniel
sees the little horn slain and destroyed (Daniel 7:11)
and, in harmony with Revelation, Daniel sees the return
of Christ as "one like the Son of man" coming with the
clouds of heaven (Daniel 9:13).  He would be given
dominion and glory and a kingdom which will know no end
(Daniel 9:14).

      Without the book of Revelation these threads of
predictive prophecy would be potentially meaningless,
subject to immense speculation.  Without the book, the
clear sequence of events and the relationship between
these prophecies would not be so noticeable.


THE NATURE OF EVIL

      One final important contribution of the Book of
Revelation to eschatology is an understanding of the
nature of evil and its final overthrow.  Caird (1984, p.
294) writes,

    John uses the most offensive language he can to
    delineate his spiritual enemies (Balaamite, Jezebel,
    fornication, monster, whore), because he is aware
    that they present themselves to the world in a much
    more attractive light.  No man chooses evil because
    he recognises it to be evil, but always because, for
    the moment at least, it appears to be good.  The
    essence of evil is deception and counterfeit.  Satan
    is 'the deceiver of the whole world', who misleads
    men by telling lies about God.  The monster is the
    Antichrist, the false Messiah, who makes blasphemous
    claims to deity.  It bears 'deadly marks of
    slaughter', which are a parody of the marks on the
    Lamb, and its deadly wound has been healed in a mock
    resurrection (xiii. 3, 14).  Its followers bear a
    brand which is a travesty of the seal of God on the
    foreheads of the martyrs (xiii. 16).  Its title, 'was
    and is not and is yet to be', is a caricature of the
    name of God (xvii. 8; cf. i. 4).

      Evil will reach its final crescendo in the
Antichrist, inspired by Satan to perform false miracles
(II Thessalonians 2:9; cf. Matthew 24:24; Revelation
13:11-15).  Interestingly, while Paul provides a sketch
of this human embodiment of evil (II Thessalonians 2:3-
12), other New Testament references find Antichrist
already present in heretical teachings (I John 2:18f.,
22; 4:3).  Nevertheless, the Eschatology drawn from the
Book of Revelation reveals that the powers of evil will
be completely eliminated.


CONCLUSION

      The book of Revelation does not say who the
Antichrist is.  Nero, Hitler, Henry Kissinger, even
Ronald Wilson Reagan (Gentry, n.d.) have been potential
candidates in the minds of those eager to surmise.
Further, Revelation does not reveal the identity of the
two witnesses, though some would suggest Elijah, Enoch or
Moses (Willmington, n.d., p. 841).  Nor does Revelation
reveal what the mark of the beast is.  The mass usage of
credit-cards and the recent advent of "smart card"
technology are thought by some to be the forerunners of
the mark - certainly, one will never lose a credit card
if it is imprinted into one's right hand or forehead.
Indeed, apart from the three and a half year interlude,
Revelation does not reveal the precise timing by which
the events described must transpire.  Certainly the very
year when the Church will be raptured and the Tribulation
begun is unknown.

      One must also bear in mind the difficulty before
John in encapsulating the revelation he received in a
written form.  John writes of great stars from heaven,
burning like a lamp (8:10).  To the modern mind, with the
advantage of a further 2,000 years of learning, this is
undoubtedly a meteorite.  The painful sores on those who
received the mark of the beast (16:2) could potentially
be the long-term effects of an implanted silicon chip.
Whatever the case may be, John did not have such advanced
knowledge, and thus Revelation is made harder as one
strives to understand the events as described through the
eyes of an ancient writer.  Just as the events seen by
Daniel caused him to be astonished (Daniel 9:27), so too
the comprehension of events in the distant future would
have been difficult for John.

      Nevertheless, Revelation does tell that these
things will all happen, with a certain measure of detail.
One may be assured that the Antichrist will impose a mark
of some description onto the remnant of humanity at that
time.  One may be certain that wars, famine and death
will take place, no matter the countries, persons and
circumstances involved.  One may be certain that without
a life surrendered to Christ, there is but the lake of
fire to expect.

      John sought to make known the revelation of Christ
that was given to him, revealing that which was to come
to pass, and this is surely what he has done in this, the
close of the Canon.


WORKS CITED

Bauckham, R. J. 1980. 'Eschatology', in The Illustrated
     Bible Dictionary, ed. F. F. Bruce, Inter-Varsity
     Press, Leicester.

Caird, G. B. 1984. The Revelation of St. John the Divine.
     2d. ed., A & C Black, London.

Dalton, W. J. 1968. Aspects of New Testament Eschatology,
     University of Western Australia Press, Nedlands.

Dake, F. J. 1963. Dake's Annotated Reference Bible, Dake
     Bible Sales, Inc., Georgia.

Foster, T. 1983. Amazing Book of Revelation Explained!,
     Crusade Centre, Victoria.

Gentry, K. L. n.d. The Beast of Revelation Identified,
     Southern California Centre for Christian Studies,
     California.

Horton, S. M. 1994. 'The Last Things', in Systematic
     Theology: A Pentecostal Perspective, ed. S. M.
     Horton, Logion Press, Springfield.

Ryrie, C. 1978. The Ryrie Study Bible, Moody Press,
     Chicago.

Stern, D. 1992. Jewish New Testament Commentary, Jewish
     New Testament Publications, Inc., Maryland.

Wilder, A. N. 1950. Eschatology and Ethics, rev. ed.,
     Greenwood Press, Inc., Connecticut.

Willmington. n.d. Willmington's Guide to the Bible,
     Pacific College Study Series, Melbourne.

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