Published 09/03/2026 | by Dr. Daniel T. Lewis
Rationale: This article examines the restoration of creation. The purpose of the article is to understand what the Bible says about restoration and the future.
Contribution: The article contributes to the general understanding of what the Bible says about the restoration of the creation and the future.
INTRODUCTION:
God created the universe and everything in it in six 24-hour days (Genesis 1:31; Exodus 20:11). God observed what He created and declared it very good (Genesis 1:31). Traditional interpretations of Isaiah 14 and Ezekiel 28 understand these passages as descriptions of the origin and rebellion of Satan. 1 Peter 5:8 describes Satan, or the devil, as a roaring lion seeking whom he may devour. Jesus described Satan as a murderer so full of deception that every word he says is a lie, and he is the originator of all lies. Genesis 3 recounts how Satan tempted Adam and Eve to seek an understanding of good and evil on their own and apart from God. The Bible describes sin as missing the mark (Romans 3:23), transgression of God’s law (1 John 3:4), rebellion against God (1 Samuel 15:23), selfishness (James 3:14–16), idolatry (Colossians 3:5), and the cause of death (Romans 5:12; 6:23). Genesis 3:14-19 describe the results or curse that came into the world as a reulst od sin. Romans 8:28 explains that the whole creation groans and travails because of sin. In Genesis 3:15, God promised salvation from the penalty and consequences of sin. The rest of the Bible and Bible prophecy show the unfolding of that redemptive plan. Understanding God’s plan begins with understanding the promises of what happens in the life that comes after death.
PROMISED REWARD (LIFE AFTER DEATH)
A discussion of the promised reward (life after death) includes an examination of the consequences of sin, the consequences for Christians, some false and unbiblical teachings about life after death, and the consequences for non-Christians. The Biblical dialectic includes Communication, Choice, and Consequences. God consistently communicates the best course of action to humanity, and He almost always explains the consequences of choosing it or an alternative. Individuals choose whether to follow God’s advice or ignore it. Following that choice, individuals reap the consequences of their decision. The Old Testament recounts many instances of this pattern. The conflict of Communication and Choice always resolves in a consequence. Humanity must also choose what to learn from its choices and the consequences that follow.
Consequences of Sin
The Bible states: “And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation” (Hebrews 9:27-28, KJV). The Bible describes death as the price for sin (Genesis 2:17 & Romans 6:23). While tempting Adam and Eve, Satan claimed that sin would not produce death (Genesis 3:4). The sin of humanity brought about death (1 Corinthians 15:21 & Romans 5:12). Theologically, this makes it impossible for humanity to come into existance becaue of death, as the theory of Evolution teaches. Furthermore, the New Age doctrine of reincarnation contradicts what the Bible teaches about sin and death. Reincarnation teaches that, through death, mankind evolves to be like God (see Genesis 3:5). Isaiah 14:12–15 describes how Satan fell because he intended to evolve in stages to be like God.
I will ascend into heaven,
I will exalt my throne above the stars of God:
I will sit also upon the mount of the congregation
I will ascend above the heights of the clouds;
I will be like the Most High.
Reincarnation teaches that we evolve to become gods through the process of reincarnation. This clearly contradicts the teachings of the Bible about death. The concept of evolution originated with Satan’s rebellion against God.
Consequence for Christians
When a Christian dies, he or she immediately is with the Lord (2 Corinthians 5:6-8; Luke 23:43). This is what some people call an intermediate state. It is not a place of purification or further sanctification. It is a temporary condition between death and the bodily resurrection. The Bible describes immediate conscious presence with Christ (held by most Evangelicals, Baptists, Reformed, Methodists, Presbyterians, Pentecostals, and many others). Death in Christ represents a gain (Philippians 1:21-23). Jesus and the thief on the cross (Luke 23:42-43). The death of Stephen (Acts7:59). Jesus committed his spirit (Luke 23:46). The spirit of the righteous is made perfect (Hebrews 12:22-24). Examples include the mystery of heaven (Revelation 6:9-11), the rich man and Lazarus (Luke 16:19-31), Moses and Elijah (Matthew 17:1-3), and the heavenly assembly (Revelation 7:-9-17)
The Biblical Sequence For the Christian is:
Death
↓
Spirit Continuously with Christ
↓
Body remains in the Grave
↓
Resurrection
↓
Judgement
↓
Glorified body
↓
Eternal Kingdom
This view is supported by: Augustine, John Calvin, Charles Spurgeon, John MacArthur, Wayne Grudem, Millard Erickson, most Baptist confessions, and most Reformed confessions. Other related verses include: Psalm 23:4; 73:24; John 14:1-3; Romans 14:8, 2 Timothy 4:6-8, and Revelation 14:13.
- FALSE TEACHING: Soul sleep (held by Seventh-day Adventists, Christadelphians (a group of unitarians), some Anabaptists, and a minority of others). Soul sleep teaches: the dead are unconscious, no awareness exists, and the next conscious movement is the resurrection. Verses used to support this view are: Daniel 12:2 John 11:11; John 11:11; 1 Thessalonians 4; – the Bible often describes death using the metaphor of sleep. Ecclesiastes 9:5 was written from the earthly perspective. The following verses depict a conscious existence after death and before the resurrection: Philippians 1; 2 Corinthians 5; Luke 23; Acts 7; Revelation 6; Matthew 17; and Hebrews 12.
- FALSE TEACHING: Purgatory (Roman Catholic doctrine): Verses used to support this view are: 1 Corinthians 3:15 – this is about testing believers’ works, Matthew 12:32 – does not teach purification or forgiveness, and 2 Maccabees 12 – Protestants do not recognize 2 Maccabees as part of the Bible because it was written after the close of the time of prophecy and it contains doctrines that contradict the teaching of the remainder of the Bible. Scriptures that refute the idea of purgatory include: John 19:30; Hebrews 10:14; Romans 8:1; 2 Corinthians 5:8; and Philippians 1:23.
- FALSE TEACHING: Other intermediate-state variations (Eastern Orthodox, some Anglicans, and a few Protestant theologians). The final state of believers takes place at the future resurrection (Revelation. 6:10-11; 1 Thessalonians 4:13-18; 1 Corinthians 15)). See III for more details.
Consequence for non-Christians
For those who are not in Christ, life after death results in being separated from Christ in a state of suffering. Death without Christ brings judgment (Hebrews 9:27; John 8:21, 24). The Bible describes conscious suffering after death (Luke 16:19-31). The future judgment remains (Luke 16:19-31), and that judgment includes everlasting punishment (Matthew 25:41 & 46) and eternal separation from God (2 Thessalonians 1:7–9). Non-Christians face the wrath of God (John 3:36; Romans 2:5-8), the Great White Throne Judgment (Revelation 20:11–15), the Lake of Fire (Revelation 10:10, 20:15, 21:8), eternal fire (Mark 9:43–48), and everlasting contempt (Matthew 7:21–23; 13:41-50). Non-believers already face condemnation (John 3:18 & Revelation 20:14).
PROMISED RETURN (SECOND COMING OF CHRIST)
The Bible is clear that one day Christ will return in bodily form (Matt. 24–25) to rule and reign over all creation. First, Christ will come FOR His Bride (the Church) (John 14:1–3; 1 Thessalonians 4:13–18; 1 Corinthians 15:51–52; Philippians 3:20–21; Titus 2:13). Theologians call this the Rapture of the Church (the catching up of the bride). It includes living and dead Christians. The word rapture is not in the Bible. It is derived from the Greek word ἁρπαγησόμεθα (harpazōmeta), which means to be caught up or caught away. Christ will come WITH His Bride (the Church) (Zechariah 14:3–5; Revelation 19:11–16; Jude 14–15; Colossians 3:4; 1 Thessalonians 3:13). See Table 1: Contrasts of the Two Comings of Christ. Table 1: Contrasts of the Two Comings of Christ lists the differences between the Rapture and the Second Coming.
Table 1: Contrasts of the Two Comings of Christ
| Rapture | Second Coming |
| Christ comes for believers | Christ comes with believers |
| Believers meet Him in the air | Christ descends to the earth |
| No judgment of nations described | Nations judged |
| Church removed | Kingdom established |
| Believers translated | Unbelievers judged |
| Resurrection emphasized | Armageddon emphasized |
| Comfort for believers | Terror for God’s enemies |
Scripture gives no timeline for when it return will occur (Acts 1:7), only assuring that it will be unexpected (Matt. 25:8-10) and glorious (Matt. 24:30). This is called the imminent return of Jesus Christ. Imminent means happening very soon. An imminent return implies no signs of His coming. In the Olivet Discourse (Matthew 24), Jesus mentioned signs of His coming (False teachers, wars, disasters, hard times, persecution, global witness, and darkness in heaven). These are signs of his second coming, not of the rapture.
Because of the mystery surrounding these events, several views have emerged in Christians’ attempts to understand everything the Bible teaches about this return and His millennial reign. One view, the premillennial view, holds that upon His return, Jesus will begin a literal 1,000-year reign on earth. This is the view presented in this outline. Another view (postmillennialism) holds that this millennium occurs in this church age, to be followed by His return. This view contradicts the teaching of the Bible. The Bible Predicts Increasing Apostasy rather than worldwide Christianization (2 Timothy 3:1–5; 2 Timothy 3:13). Jesus predicted widespread unbelief at His return (Luke 18:8). Jesus described the wheat and the tares (Matthew 13:24–30), and compared the time of His return to the days of Noah (Matthew 24:37–39; Genesis 6:5)). The book of Revelation described Increasing opposition to Christianity. Human sinfulness increases (Jeremiah 17:9 & Romans 3:10–18). The Kingdom is not yet fully established (Revelation 20). Satan appears active throughout the Church Age (1 Peter 5:8 & Ephesians 6:11–12). History has not followed the expected pattern of the postmillennial view. Christianity shows decline in many nations. Another view (amillennialism) holds that the millennium symbolically represents Christ’s reign in heaven and in the hearts of God’s people while we wait for His return. This also contradicts the teaching of the Bible. Revelation 20 appears to place the Millennium after Christ’s return. The Thousand Years is given a specific number and duration (Revelation 20:2–7). Satan does not seem bound today (Revelation 20:2–3; 1 Peter 5:8; Ephesians 6:11–12; 1 John 5:19). The first resurrection does not appear to have happened (Revelation 20:4–6). The Old Testament kingdom prophecies appear to be yet to be fulfilled (Isaiah 2:2–4; 11; 65; Zechariah 14; Ezekiel 40–48). The Davidic Covenant remains to be completed (2 Samuel 7 & Luke 1:32–33). Israel’s future remains unfulfilled (Romans 11). The Bible describes Christ’s reign as Earthly (Psalm 2; Psalm 72; Zechariah 14; Revelation 5:10). The nations of the world still remain largely unconverted. The plain reading of Revelation 19-22 forms a straightforward sequence. Despite these differences, all views agree that the imminent return of Christ is the hope of every Christian, knowing that when Christ returns, all things will be made new.
References in the Book of Revelation 22:6, 7, 10, 12, and 20 mention that events will happen soon, are near, and are at hand. These passages emphasize the imminence of events described in Bible prophecy, particularly Christ’s return. No additional revealed prophetic event must necessarily precede the Rapture (cf. 1 Corinthians 15:51–52; 1 Thessalonians 4:15–17; Titus 2:13). The phrase at hand communicates expectancy rather than establishing a date by which every event in Revelation must occur.
Revelation 1:1 says God showed His servants “things which must shortly come to pass.” The Greek expression includes en tachei (τάχει), related to tachos (τάχος), which can convey speed or quickness. This may be taken to mean that, once the events begin unfolding, they will happen quickly, rather than necessarily that they must begin within a few years of John’s writing. This interpretation fits the concentrated sequence of judgments described in Revelation 6–19.
Jesus repeatedly says: “Behold, I come quickly.” (Revelation 22:7, KJV). In this case, tachei (τάχει) can carry the idea of quickly, suddenly, or without delay when the event occurs. Pre-tribulationism particularly emphasizes the believer’s need to remain expectant because Christ’s coming is presented as something for which believers should continually watch (Philippians 3:20; 1 Thessalonians 1:10; Titus 2:13).
Jesus said, “Verily I say unto you, This generation shall not pass, till all these things be fulfilled” (Matthew 24:34). One interpretation of this verse takes this generation to mean the generation that witnesses the prophetic signs Jesus just described. This interpretation means Jesus is not necessarily describing the disciples or even first-century Christians would witness everything through His second coming. Instead, when the predicted end-time events begin, the generation witnessing them will also witness their completion. This fits well with the preceding fig-tree illustration: “When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh. (Matthew 24:32, KJV). Jesus then said,
Jesus then says: “So likewise ye, when ye shall see all these things, know that it is near, even at the doors” (Matthew 24:33, KJV). The prophetic progression follows these steps: signs begin; all these things (the prophecies) become visible; that generation does not pass away; and Christ returns to establish His earthly kingdom.
Other conservative interpreters understand generation (genea γενεά) differently, including proposals referring to Israel or the Jewish people or to the unbelieving generation characterized by rejection of Christ. The “generation witnessing these things” interpretation is common in dispensational treatments, but it should not be presented as the only possible pre-trib interpretation.
Therefore, Matthew 24:34 should not simply be used to redefine every soon or near statement in Revelation as meaning within the first century. This understanding of Matthew 24 then requires a distinction between the AD 70 judgment and the ultimate fulfillment of the Tribulation and visible Second Coming described in Matthew 24:29–31. To the original first-century audience, the use of near and soon naturally sounded temporal. Therefore, the meaning needs to be understood within the broader Biblical prophetic context. John’s first-century audience probably had a greater familiarity with the Old Testament than many modern Christians do. This broader prophetic context allows for the distinction between imminence and chronological proximity and between near-term foreshadowing and ultimate fulfillment. These considerations help in constructing an outline of the Book of Revelation.
A PREMILLENNIAL OUTLINE OF THE BOOK OF REVELATION
The book of Revelation (the Revelation of Jesus Christ) was written by the Apostle John around A.D. 94–96, during the reign of the Roman Emperor Domitian, while John was exiled on the island of Patmos. This has been the dominant view among conservative scholars for centuries because it best fits the internal evidence of the book, the testimony of the early church, and the historical setting described in Revelation. The book was written to seven churches in Asia Minor, modern-day Turkey. The book of Revelation presents a comprehensive and coherent discussion of prophetic events (See Figure 1: The Book of Revelation – God’s Plan Unfolded). Figure 1: The Book of Revelation – God’s Plan Unfolded illustrates how the book of Revelation reveals God’s plan for the end of the ages.
Figure 1: The Book of Revelation – God’s Plan Unfolded (This image is scalable and can be downloaded by saving it from this page).
The Things Which Were (Revelation 1)
- The Revelation of Jesus Christ — Revelation 1:1–3
- The source and purpose of the Revelation
- Blessing upon those who read, hear, and keep its words
- Christ’s Message to the Seven Churches — Revelation 1:4–8
- John addresses the seven churches of Asia
- Jesus Christ identified as the faithful witness, risen Lord, and coming King
- “Behold, he cometh with clouds” (v. 7)
- John on Patmos — Revelation 1:9–11
- John suffers for “the word of God”
- He is “in the Spirit on the Lord’s day”
- Christ commands him to write what he sees
- The Vision of the Glorified Christ — Revelation 1:12–16
- Christ stands among the seven golden candlesticks
- His appearance reveals His glory, authority, purity, and power
- Christ’s Authority Over Death and Hell — Revelation 1:17–18
- “I am the first and the last”
- Christ declares His resurrection
- He possesses “the keys of hell and of death”
- The Divine Outline of Revelation — Revelation 1:19–20
- “The things which thou hast seen” — Revelation 1
- “The things which are” — the seven churches, Revelation 2–3
- “The things which shall be hereafter” — Revelation 4–22
- The seven stars are the angels of the churches; the seven candlesticks are the churches
This gives a natural three-part framework for the entire book based on Revelation 1:19: Things Which Were → Things Which Are → Things Which Shall Be Hereafter. The book of Revelation contains numerous symbolic representations, and understanding these helps us understand the book (See Table 2: Symbolic Representations in the Book of Revelation). Table 2: Symbolic Representations in the Book of Revelation explains some of the symbolism used in the book of Revelation.
Table 2: Symbolic Representations in the Book of Revelation
| Symbolic Figure | First Introduction | Represents |
| Son of Man | Revelation 1:12–18 | Jesus Christ |
| Seven Lampstands | Revelation 1:20 | Seven churches |
| Seven Stars | Revelation 1:20 | Angels (or messengers) of the churches |
| Lamb | Revelation 5:6 | Jesus Christ as the sacrificial Redeemer |
| Lion of Judah | Revelation 5:5 | Jesus as the victorious Messiah. This designation connected Jesus to the royal lineage of David (also see Matthew 1:1–17). |
| Four Living Creatures | Revelation 4:6–8 | Heavenly beings surrounding God’s throne |
| Twenty-four Elders | Revelation 4:4 | Redeemed people (commonly understood as representing the completed people of God. |
| White Horse Rider | Revelation 6:2 | Interpreted variously as conquest, Antichrist, or the spread of conquest; many dispensationalists identify him with the Antichrist. The Antichrist opposes Jesus Christ, and as an opposer to Jesus, represents the seed of Satan mentioned in Genesis 3:15. |
| Four Horsemen | Revelation 6:1–8 | Conquest, war, famine, and death |
| Woman Clothed with the Sun | Revelation 12:1 | Most conservative interpreters identify her as Israel |
| Great Red Dragon | Revelation 12:3 | Satan |
| Male Child | Revelation 12:5 | Jesus Christ |
| Michael | Revelation 12:7 | The archangel Michael |
| Beast from the Sea | Revelation 13:11 | The False Prophet |
| Image of the Beast | Revelation 13:14–15 | The religious image used to enforce worship of the Beast |
| 144,000 | Revelation 7:4 | Literal Hebrew believers from the twelve tribes; others view them symbolically as the people of God |
| Great Multitude | Revelation 7:9 | Redeemed believers from every nation |
| Two Witnesses | Revelation 11:3 | Two future prophetic witnesses (often identified as Moses and Elijah, Elijah and Enoch, or simply two end-time prophets) |
| Woman on the Scarlet Beast (Babylon) | Revelation 17:3 | Religious and economic Babylon; interpretations include a future world system, Rome, or a broader symbol of godless civilization. Genesis 10:8–10 describes how Nimrod founded Babel and established human government in rebellion against God. Genesis 11:1–9 recounts how the people of Babel built a tower in rebellion against God. Babel became the Babylonian Empire. In the Bible, Babylon represents the origin of human rebellion against God’s rule and the source of apostasy. |
| Scarlet Beast | Revelation 17:3 | The Antichrist’s political empire. In the Book of Daniel, the prophet Daniel outlines successive world empires through two main prophetic visions: Nebuchadnezzar’s dream of a large multi-metal statue (Daniel 2) and Daniel’s own vision of four distinct beasts rising from the sea (Daniel 7). Both visions symbolize four major global ruling powers, followed by an eternal divine kingdom. |
| Bride (New Jerusalem) | Revelation 21:2 | The redeemed people of God, especially the Church in union with Christ |
| New Jerusalem | Revelation 21:2 | The eternal dwelling place of God’s redeemed people |
The Things Which Are (Present Time, The Church Age, Revelation 2-3)
The Things Which Thou Hast Seen (Revelation 1) – The glorified Christ (Daniel 7:13–14, 10:5-6, Ezekiel 1). The Things Which Are (Revelation 2–3) – The Seven Churches were historical churches. The letters to the seven churches in Revelation 2–3 constitute the things which are in the three-part outline given in Revelation 1:19. Jesus Christ addresses seven actual churches in Asia Minor: Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Each letter addresses the spiritual condition of the church, generally including Christ’s evaluation, commendation or correction, a call to respond faithfully, and a promise to those who overcome. Ephesus had abandoned its first love (Revelation 2:1–7); Smyrna faced persecution and was called to remain faithful unto death (2:8–11); Pergamos tolerated doctrinal compromise (2:12–17); Thyatira permitted false teaching and immorality (2:18–29); Sardis possessed a reputation for life while spiritually dying (3:1–6); Philadelphia faithfully kept Christ’s word and received an open door (3:7–13); and Laodicea had become spiritually lukewarm and self-satisfied (3:14–22). Although Christ addressed these messages to specific first-century congregations, His repeated command, “He that hath an ear, let him hear what the Spirit saith unto the churches,” gives the messages continuing application to churches and individual believers. Some theologians believe the seven churches represent periods in church history or, at least, types of churches that exist today.
The Things Which Shall Be Hereafter (This is the Future: Revelation 4–22)
The things which shall be hereafter include the rapture of the church, the Heavenly Throne Room (Revelation 4-5), Daniel’s Seventieth Week/ Jacobs Trouble (Revelation 6-18), the Second Coming of Christ (Revelation 19), the Judgment Seat of Christ (2 Corinthians 5:10; Romans 14:10-12; 1 Corinthians 3:11-15), the Millennial Kingdom (Revelation 20:11-15), the Great White Throne Judgment (Revelation20:11-15), the new Heaven and the new Earth (Revelation 21-22). Figure 1: The Book of Revelation – God’s Plan Unfolded provides a graphical representation of this outline of the book of Revelation. The next sections provide a brief overview of Revelation 4-22, the things which shall be hereafter.
The Rapture of the Church
The Rapture of the church occurs when Jesus Christ descends from heaven and believers who have died are raised, while living believers are caught up with them to meet the Lord in the air (John 14:1–3; 1 Corinthians 15:51–53; 1 Thessalonians 4:13–18). Following the Rapture, believers appear before the judgment seat of Christ for the evaluation and reward of their service (Romans 14:10–12; 1 Corinthians 3:11–15; 2 Corinthians 5:10), while events on earth progress into Daniel’s seventieth week, a seven-year period characterized by covenant, tribulation, divine judgments, the rise and rule of the Antichrist, and the abomination of desolation (Daniel 9:27; Matthew 24:15–22; 2 Thessalonians 2:3–10; Revelation 6–18). In heaven, the redeemed participate in the marriage of the Lamb, followed by the marriage supper of the Lamb (Revelation 19:7–9). These events culminate when the nations gather in opposition to Christ and Jesus visibly returns to earth in power and glory with the armies of heaven, defeats the beast and false prophet, and establishes the events leading into His millennial reign (Zechariah 14:1–5; Matthew 24:29–31; Revelation 19:11–21; 20:1–6).
Heavenly Throne Room(Revelation 4-5)
John is caught up into heaven. God is seated upon His throne. The Lamb alone is worthy to open the scroll (the judgment, redemption, Christ’s victory, and the establishment of the kingdom: Revelation 5:1).
Daniel’s Seventieth Week / Jacob’s Trouble (Revelation 6–18; Daniel 9:24–27; Jeremiah 30:7)
Daniel’s prophecy of the Seventy Weeks (Daniel 9:24–27) is inseparable from Jeremiah’s prophecy of the seventy years of Babylonian captivity. Daniel received the vision of the seventy weeks precisely because he was studying Jeremiah’s prophecy and recognized that the seventy years were nearly complete. Daniel 9 answers a question that arose from Jeremiah’s prophecy: What will God’s long-term plan for Israel and Jerusalem be after the seventy-year captivity ends? Jeremiah’s Prophecy of Seventy Years is found in Jeremiah 25:11–12 and Jeremiah 29:10. Daniel studied Jeremiah while in captivity in Babylon (Daniel 9:1–2). Daniel 9:3–19 records Daniel’s prayer in response to his study of Jeremiah. Daniel 9:24 records Gabriel’s answer about the Seventy Weeks. The Tribulation, as recorded in Revelation, fulfills the final “week” of prophecy (Daniel 9:27). A prophetic week is understood as seven years. (Jeremiah 30:7)
Key Purposes Stated in Daniel 9:24
Finish transgression: Deal finally with the rebellion and rejection of God’s covenant by humanity and Israel.
Make an end of sin: Handle and judge systemic evil on earth.
Make atonement for iniquity: Bring about ultimate cleansing and reconciliation for God’s people.
Bring in everlasting righteousness: Usher in the literal, righteous earthly kingdom of the Messiah.
Seal up vision and prophecy: Fulfill all prophetic utterances completely.
Anoint the most holy place: Dedicate the ultimate holy sanctuary or millennial temple.
Nimrod represents an early organized expression of human rebellion against God following the Flood. Genesis describes him as a “mighty one in the earth” whose kingdom began with Babel in the land of Shinar (Genesis 10:8–10), while Genesis 11 records humanity gathering there to build a city and tower, make a name for themselves, and resist dispersion across the earth (Genesis 11:1–9). Within a dispensational and premillennial interpretation, Babel becomes the historical and spiritual foundation of the rebellious world system later portrayed symbolically as MYSTERY, BABYLON THE GREAT (Revelation 17:5), characterized by humanity organizing political and religious power independently of and in opposition to God. This pattern continues through the successive Gentile kingdoms represented by the image in Nebuchadnezzar’s dream in Daniel 2, commonly identified as Babylon, Medo-Persia, Greece, and Rome (Daniel 2:31–43; cf. Daniel 8:20–21), while Nebuchadnezzar’s golden image in Daniel 3 illustrates the recurring combination of political authority, idolatry, and compulsory worship (Daniel 3:1–6). Figure 2: Daniel 2 & 3 – The Statue and the Beasts: A Chronology of Empires depicts the progression of world empires. This progression places the events of Bible prophecy and the Book of Revelation in the broader context of world history.
Figure 2: Daniel 2 & 3 – The Statue and the Beasts: A Chronology of Empires (This image is scalable and can be downloaded by saving it from this page).
These kingdoms ultimately give way to the final rebellious world kingdom represented by the beast, whose ruler receives authority from the dragon, blasphemes God, exercises power over the nations, and demands worship (Daniel 7:7–8, 23–25; 2 Thessalonians 2:3–4; Revelation 13:1–8). The kingdom of the Antichrist therefore represents the culmination of the pattern associated with Babel: humanity uniting political power, false worship, and rebellion against divine authority, until Jesus Christ returns, destroys the rebellious world system, and establishes His everlasting righteous kingdom (Daniel 2:44–45; Revelation 17:14; 19:11–21).
Daniel 12 identifies the Tribulation period as a time of distress (Daniel 12:1) and a time of purification (Daniel 12:10). In the book of Revelation, the Tribulation unfolds as a series of nested judgments, like Russian nesting dolls. John presents the first set of judgments as seven seals; then the seventh seal contains seven trumpets, and the seventh trumpet contains seven bowls or vials. As the judgment progresses, it intensifies. Table 3: The Seven Seals (Revelation 6-8) explains the events associated with each of the seven seals of Revelation 6-8.
Table 3: The Seven Seals (Revelation 6-8)
| Seal | Description |
| First – Beginning of the Tribulation (Antichrist’s covenant) | White horse – Antichrist begins his conquest (Rev. 6:1–2). |
| Second – Seals 2-6 show increased judgment | Red horse – War removes peace from the earth (Rev. 6:3–4). |
| Third | Black horse – Famine and economic hardship (Rev. 6:5–6). |
| Fourth | Pale horse – Death by sword, hunger, disease, and beasts (Rev. 6:7–8). |
| Fifth | Martyrs cry for justice beneath the altar (Rev. 6:9–11). |
| Sixth – The first six seals probably occur in the first half of the tribulation (3 ½ years) | Great earthquake, cosmic disturbances, widespread fear (Rev. 6:12–17). |
| Seventh | Silence in heaven, introducing the seven trumpets (Rev. 8:1–5). The Seventh Seal contains the Seven Trumpets |
The Seven Trumpets (Revelation 8-9)
The seven trumpets occur within the seventh seal. They probably occur in the last 3 ½ years of the tribulation. As the seven trumpets unfold, the judgment intensifies. Table 4: The Seven Trumpets (Revelation 8-11) explains the events associated with each of the seven trumpets of Revelation 8-11.
Table 4: The Seven Trumpets (Revelation 8-11)
| Trumpet | Descrikption |
| First | Hail and fire burn one-third of the earth’s vegetation (Rev. 8:7). |
| Second | A burning mountain affects one-third of the sea (Rev. 8:8–9). |
| Third | Wormwood poisons one-third of fresh waters (Rev. 8:10–11). |
| Fourth | One-third of the sun, moon, and stars are darkened (Rev. 8:12). |
| Fifth (lasts 5 months; Revelation 9:5) | Fifth (lasts 5 months Revelation 9:5) |
| Sixth | Four angels release an army that kills one-third of mankind (Rev. 9:13–21). |
| Seventh | Christ’s kingdom is announced, introducing the bowl judgments (Rev. 11:15–19). |
Parenthetical Visions (Revelation 10–14)
At this point, John presents a parenthetical vision. These chapters explain key people and events rather than advancing the chronology. They include: the mighty angel and little book, the two witnesses, the woman and the dragon, the beast (Antichrist), the false prophet (who promotes and supports the Antichrist), the 144,000, the mark of the beast (666), and the harvest of the earth. Revelation 15 resumes the story with a description of the Seven Bowls or Bowl Judgment. These are contained in the seventh trumpet.
The Seven Bowls (Revelation 15-16)
The bowl judgments appear to occur very near Christ’s return. Reasons include: they are called the last plagues (Revelation 15:1), the Euphrates is already drying up for Armageddon, and Christ says, “Behold, I come as a thief” (Revelation 16:15). This occurs during the sixth bowl. Then the seventh bowl immediately sets the stage for Revelation 19. Many commentators therefore believe that the bowls occur over days or perhaps weeks, not months or years. Table 5: The Seven Bowls (Revelation 15-16) explains the events associated with each of the seven bowls of Revelation 15-16.
Table 5: The Seven Bowls (Revelation 15-16)
| Bowl | Description |
| First | Painful sores on those bearing the beast’s mark (Rev. 16:2). |
| Second | The sea becomes blood; every living creature in it dies (Rev. 16:3). |
| Third | Rivers and springs become blood (Rev. 16:4–7). |
| Fourth | The sun scorches people with intense heat (Rev. 16:8–9). |
| Fifth | Darkness covers the beast’s kingdom (Rev. 16:10–11). |
| Sixth | The Euphrates dries up; nations gather for Armageddon (Rev. 16:12–16). |
| Seventh | “It is done.” A global earthquake and great hail conclude God’s wrath (Rev. 16:17–21). |
The second coming of Christ follows the Tribulation. Daniel 9:24 explains the purpose of the Tribulation as a preparation for the second coming of Jesus Christ. Judgment comes as a consequence of choosing actions that oppose what God told humanity was the best course. The Bible presents God’s mercy and judgment as complementary expressions of His righteous character. God is “merciful and gracious, longsuffering, and abundant in goodness and truth,” forgiving sin while also refusing to leave the guilty unaccountable (Exodus 34:6–7). His mercy provides sinners time and opportunity to repent because He is “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9; cf. Ezekiel 18:23), yet His holiness and justice require Him to judge persistent sin and rebellion (Psalm 9:7–8; Romans 2:5–6). God demonstrated the fullest expression of His mercy through Jesus Christ, offering salvation from judgment to those who believe in Him (John 3:16–18; Ephesians 2:4–5; Titus 3:5). Revelation displays both truths vividly: even as God executes righteous judgment upon a rebellious world (Revelation 6:15–17; 16:5–7; 20:11–15), He continues to call people to fear Him, give Him glory, and worship their Creator (Revelation 14:6–7). Thus, God’s mercy offers forgiveness and salvation, while His judgment demonstrates His holiness and justice toward unrepentant sin (Romans 11:22). These principles become manifested in the second coming of Jesus Christ and the events that follow His return.
The Second Coming of Christ: (Revelation 19)
Revelation 19 describes the triumphant return of Jesus Christ and His victory over the forces that oppose Him. The chapter begins with a great multitude in heaven praising God for His righteous judgment of Babylon and declaring, “Alleluia: for the Lord God omnipotent reigneth” (Revelation 19:1–6). Heaven then celebrates the marriage supper of the Lamb, for the Lamb’s wife has made herself ready (19:7–10). John next sees heaven opened and Christ returning as the conquering King, riding a white horse and bearing the names “Faithful and True,” “The Word of God,” and “KING OF KINGS, AND LORD OF LORDS” (19:11–16). The armies of heaven follow Him as He comes to judge and rule the nations. The beast and the kings of the earth gather their armies against Christ, but their rebellion ends decisively: the beast and false prophet are cast alive into the lake of fire, and the remaining opposing forces are destroyed (19:17–21). Revelation 19 therefore marks the culmination of Christ’s visible return in glory, His defeat of the Antichrist and his forces, and the transition toward the Millennial Kingdom described in Revelation 20.
The Judgment Seat of Christ
The Judgment Seat of Christ occurs shortly after the rapture. It is an evaluation of believers for eternal rewards, not for salvation or punishment for sins (2 Corinthians 5:10; Romans 14:10-12; 1 Corinthians 3:11-15).
The Millennial Kingdom (1,000 years) (Revelation 20:1–10)
The Millennial Kingdom begins after the Second Coming of Christ and describes the 1,000-year reign of Christ upon the earth (Revelation 20:1–6). At its beginning, an angel binds Satan and confines him in the bottomless pit so that he cannot deceive the nations during this period (20:1–3). Christ reigns with His saints, including those who remained faithful through the Tribulation and suffered martyrdom for refusing to worship the beast or receive his mark (20:4–6; cf. Revelation 5:10). The Millennium fulfills the expectation of Christ’s righteous rule over the nations and a kingdom characterized by righteousness and peace (Isaiah 2:2–4; 11:1–10; Zechariah 14:9). At the conclusion of the thousand years, Satan is released for a short time and again deceives the nations, gathering them in a final rebellion against God (Revelation 20:7–9). God destroys the rebellious armies with fire from heaven, and Satan is cast permanently into the lake of fire, where the beast and false prophet already reside, bringing his rebellion and deceptive activity to a final end (20:9–10).
The Great White Throne Judgment (Revelation 20:11–15)
The Great White Throne Judgment (Revelation 20:11–15) takes place at the end of history, after Christ’s thousand-year millennial reign, where all spiritually dead and unbelieving individuals from history are resurrected to face final accountability. In the Book of Revelation, the final judgment of Satan and the demons occurs at the end of the thousand-year millennial reign, when he is thrown into the lake of fire (Revelation 20:10).
The New Heaven, New Earth, and New Jerusalem
The elements shall melt with fervent heat (2 Peter 3:10 and 2 Peter 3:12). The New Jerusalem is a holy, heavenly city described in the Bible as a massive cube (1,500 miles on each side), made of pure gold, and glowing with God’s glory. It features twelve pearl gates, twelve jewel foundations, and no physical temple because God lives there directly. Many people confuse the description of the New Jerusalem with the description of heaven. Revelation 21:2 and 21:10 mention that the New Jerusalem comes down from heaven to earth. In Genesis 1:26-28, God gave humanity dominion over the earth.
The heaven, even the heavens, are the Lord’s: but the earth hath he given to the children of men (Psalm 115:16).
One generation passes away, and another generation comes, but the earth abides forever (Ecclesiastes 1:4).
And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also (John 14:3, KJV).
The earthly tabernacle and temple were modeled after a plan established in heaven (Exodus 25:40; Hebrews 8:5; and Hebrews 9:23-24). In the tabernacle and temple, the Holy of Holies, a cube, became the dwelling place of God on earth. The New Jerusalem becomes the new dwelling place of God among Humanity. The eternal dwelling place of humanity is in the New Jerusalem on earth.
PROMISED RESURRECTION
Both the Old and New Testaments teach that one day believers will experience a resurrection of the body from the dead (Isa. 26:19; Ezek.37:12-14; John 11). This is the rapture. The promise of the resurrection is found in the resurrection of Christ from the dead, and it will take place at the future return of Christ. Because Christ was the firstfruits of the resurrection, Christians can be assured that their resurrection will be similar in nature, meaning it will be both bodily and glorious (Phil. 3:20-21; Rom. 8:22-23). In Leviticus 23, God established the Feast of Firstfruits. The feast honored God as the provider before anyone could eat from the new harvest (Leviticus 23:10 & Proverbs 3:9). Paul connected the resurrection of Jesus to the Firstfruits (1 Corinthians 15:20). Just as the first sheaf guaranteed the rest of the harvest would follow, Christ’s resurrection guarantees the future resurrection of all believers. The hope of the future resurrection gives Christians confidence that death has been defeated in the death and resurrection of Christ (1 Corinthians 15:55).
Promised Retribution (The Nature of Hell)
For those who are not found in Christ at the time of their death, the Scriptures say that God’s condemnation remains upon them (John 3:36) and that they will be judged according to their deeds done on earth (Hebrews 9:27). “To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste” (Deuteronomy 32:35, KJV). The punishment that awaits unbelievers in hell is an eternal, never-ending suffering that comes from sins committed against an infinite God (Matt. 25:41,46). In hell, sinners are forever separated from God (2 Thessalonians 1:8–9; Matthew 25:41, 46). Ultimately, God casts Hell and Death into the Lake of Fire (Revelation 20:14–15). The Bible uses figurative language when human language lacks the ability to express divine truths. If the Biblical language about Hell, eternal damnation, and the Lake of Fire is figurative, then the fate of unbelievers must be far worse than what the Bible describes.
Promised Restoration (New Heaven and New Earth)
When Christ returns and the children of God are revealed, the creation itself will be made new (Revelation 21:1). Like the resurrected bodies that Christians will one day receive, the physical world itself will undergo a similar transformation, so much so that the Scriptures describe it as a new heaven and a new earth (2 Pet. 3:13). Paul wrote: “For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:22-23). Finally, Christ will be all and in all, and we shall see Him face to face (1 Corinthians 13:12; 1 John 3:2; and Revelation 22:4). The Bible describes a new earth with a city (Revelation 21:10-11,21-26) and as a physical place that will include eating and drinking (Luke 22:18; Rev. 19:9).
AI Disclosure: The creator of this website used generative AI as a research and writing aid in developing its articles.