Identifying the Seals of the Apocalypse

The Seals of the Apocalypse

In Revelation 5 we have that grand scene in the throne room of God, where no one but the Lamb was found worthy to take the scroll. He had successfully redeemed mankind by his own blood, and thereby proved his worthiness to be the heir to power, wealth, wisdom, strength, honor, glory and praise. The scroll represented the consummation of all redemptive history, God's master plan to save the lost human race. Each seal broken was a witness to the Lamb's legitimacy to rule and reign in that ultimate place.

We know that Jesus ascended to heaven shortly after his resurrection, only to return shortly thereafter to reveal himself to his disciples and ready them for the task ahead of them. It seems to me, the prophetic scenario in Revelation 5 would have to represent the moments immediately after Christ's resurrection when he ascended to his Father, entered the throne room, and, having completed his mission as the Redeemer of Mankind, received the scroll. His return to the disciples, though not included in the prophetic scene of that chapter, becomes the perfect segue into the First Seal, since the Great Commission is what that is all about (as we shall see).

#1 - The White Horse

Where in the Bible, and especially in the Apocalypse, was the color white ever used symbolically for anything other than good? The answer: never! The white horse does not represent anything evil, such as the Antichrist, the idea itself is ridiculous if one gives it any thought at all. No, this seal represents the church being turned loose on the Great Commission (ca. 33 AD). Its breakage initiates the Church Age, really, the Age of the Gentiles.

#2 - The Red Horse

The color invokes the thought of blood. Fittingly, the rider is tasked with taking peace away from the earth. To understand this image, we cannot overlook the "world" in which John and the early church existed. It was a Roman world, ruled by the strong-armed, yet prospering comfortably within the steadying hands of the Pax Romana. Into that "tranquility" dropped the Emperor Commodus, after which everything began swirling down the commode. The red horse represents the loss of the Pax Romana (ca. 192 AD).

#3 - The Black Horse

Grain was effected by the famine unleashed by this rider, but not oil and wine. Why? The crops that produce oil and wine were grown in more southerly climes than was grain. The implication is that this broken seal effected northerly climes more than southerly ones. Factor in the color, which speaks of the loss of sunlight and warmth, and out pops the Little Ice Age as the proximate cause of the shortage. The black horse itself represents the Great Famine, ca. 1315 AD.

#4 - The Pale Horse

Even though this rider has the power to kill by sword and famine, like the two before it, its unique claim to fame is the decimation of one fourth of earth's population by the added means of pestilence and wild beasts. The combination of details could not describe better in condensed, artistic language the outcome of the bubonic plague. It was world-wide, borne by rats, and caused enough chaos in its wake to produce war, anarchy and famine. Most importantly, it killed a fourth of the population of the entire earth. The jaundiced horse represents the Black Death (ca. 1347 AD).

#5 - The Martyrs

Often, the assumption is that martyrdom was a phenomenon of the early church, but point in fact, the numbers of martyrs were not large then. That changed with the advent of Protestantism in the sixteenth century, when a sudden uptick in the numbers of martyrs rose precipitously to become a flood of multiplied thousands. The rate is still escalating today-- it must be getting downright crowded under that altar! Why doesn't God step in and put an end to it? It's a full number thing again. Suffice it to say, this seal represents the increase in martyrdom that began with the Reformation (ca. 1520 AD).

These five seals are historical to us. Their initial breaking unleashed something that still reverberates in the warp and woof of current events. For instance, the church is still actively engaged, and more successfully than ever, in winning the world to Christ; the world, particularly the Mediterranean world, has never been as peaceful again as it was before the unleashing of the red horse; severe grain famines have occurred over and over again since the black horse went riding; frightful pandemics seem to cycle through regularly since the pale horse first clip-clopped over planet Earth; and martyrs are being killed today at record pace though that "seal was broken" 500 years ago.

Let's get on wtih the rest of the seals which remain prophetic.

#6 - The Volcanic Cataclysm
The text does not mention a volcano, it just seems to describe one to me. From pyroclastic material falling from the skies (stars), to pyroclastic flows (rolling clouds), to ash choked skies (blackened sun, red moon), to moving mountains and islands, the description seems to fit. This, of course, is not your grandmother's volcano (like Krakatoa), this is something more akin to Toba or perhaps Yellowstone. People survive the cataclysm with the anticipation of the immediacy of God's wrath. If the Antichrist needs a story to cover the disappearance of the Church, this would fit the bill!

The Rapture
This is more akin to an inset, or an interlude, within the narrative of the sixth seal. The four angels holding back the winds refers to the events of verses 6:13-14, and makes the inset a snapshot taken as those events began. In the moment of earthly time that it takes the events of the inset to occur, the marking angels complete their task (v. 7:3). Then, time and space (the winds) are no longer held at bay and destruction continues. Both aspects (A and B below) of the inset are set off by the phrase, "after this" and reveal those who are ready (ie. truly believing in Christ) as the 70th week begins:

A) 144,000 Jews are sealed on earth, and remain there, and

B) Gentile saints are translated out from the Tribulation to the throne room of God.

#7 - The 70th Week of Daniel

This seal, when broken, hands off the flow of end time events to the Seven Trumpets and the Seven Vials. It points to the same period as the 70th Week of Daniel, which is also divided into two. So, the Trumpets represent the first half, the Vials the second half of the 70th week, which is often referred to as the Great Tribulation.

That's my take on the Seven Seals. I think it makes sense. When it comes to the Revelation, my firm belief is that it should make sense, to any of God's servants. It should make sense to you. I hope this helps.

Rightly Interpreting the Apocalypse

The key to understanding the Apocalypse is to read it, as much as possible, with the assumption that it simply means what it says. Don't get caught up in trying to unravel a knot of hidden symbols as if the work was a mere allegory-- it's not, it's a prophecy. Some things have symbolic meaning, some things are just scenery (so much for Idealism). If everything in the book means something other than what is written, what is written ends up meaning nothing at all.

As the very first sentence of the work clearly states in rather straightforward language and grammar, the work is meant to reveal what is about to occur. It's not written to confound, nor to encrypt, and even when symbolizing, not to leave the reader clueless as to what those symbols represent. The Revelation is not the biblical equivalent of a Rubik's cube. It's written to the general audience of God's people, and it should be understandable to that audience.

The work is generally dated to around 95 AD, although there is a body of people who believe it was written before 70 AD. The usual reason given for the earlier date is because the work does not mention the Temple's destruction in 70 AD. That argument is a vapor, however, because it assumes Herod's Temple had any significance to the temple(s) envisioned within the work. Just as the First Temple's destruction was not treated by Ezekiel, neither did John mention Herod's.

Really, the earlier date only serves one purpose: to give cover to erroneous interpretations arising from the unsound doctrine called Preterism. Historical, textual, and archeological evidence for the earlier date, when examined, proves non-existent. Beside, to cram the last four chapters of the Apocalypse into to any temporal framework that has the events mentioned as already occurring is to take a wrecking ball to the text.

And since that first sentence declares that it is about things which must (Koine: dei, necessarily) soon (Koine: tachos, quickly, without delay) take place, the reasonably justified assumption is that the work would be referencing things beginning to take place around 95 AD. Therefore, any approach attempting to jam virtually all the events foretold in this book into the distant future during the last seven years of history is a fool's errand. 

So it appears that the opening statement of the prophecy precludes every preterist (by dating) and every futurist (by definition) interpretation of the work. Only an historicist interpretation can clear the very first sentence of the work intact!

Some historicists have interpreted the letters to the seven churches as describing, symbolically, seven epochs of the Church Age, starting from the Apostles and ending with the Return of Christ. Whereas that approach at least understands the historical implications of the prophecy, there's nothing in the text or context that demands interpreting it that way. These were churches extant at the time of writing, all at once in real time and were addressed for more transparent reasons, it seems to me, than as symbols for epochs unhinted at in the text.

A simpler (and thereby, generally bound to be better) approach is to take them as representing the totality of the church at any given time. The number seven is associated scripturally with completeness, or entirety, and today one will find churches existing in the same space and time, which would fit rather neatly into the general categories limned out by those seven churches. I think that has always been true, and so take the overall effect of their mention to be symbolic of the church universal throughout time, and representing the diversity in the character of individual congregations.

Whereas the letters to the churches should not be interpreted epochally, the seven seals on the scroll should be. The imagery comes right out of Roman testate law-- under that regimen, wills were sealed with seven wax seals only broken in the presence of the heir. The Lamb, being the first-born from among the dead, had earned the inheritance of creation and mankind: breaking the seals only he could open was the formality that had to occur to bring the will into ultimate enactment. Since each broken seal is related in a process over time, the action represents not only a witness to the authority of the Son of Man, but also reveals epochs proceeding in history leading up to the coronation of the coming King.

In an upcoming post, each seal will be identified by its antecedent historical event. I hope you stay with me!

The 70th Week: Lost in Delusion

As I interpret biblical prophecy, during Daniel's 70th Week, often styled The Tribulation, absolutely no Gentiles will be coming to Christ. In fact, none will even hold on to him. After the full number of Gentiles has come in, the 70th week which follows exists redemptively for the Jews and Jerusalem alone. Gentiles will not be "left behind" and get saved, not even one. You may be wondering about how such such a thing could be so, I think Paul explains it quite well in 2 Thessalonians 2, so let's explore.

This passage makes a few things clear:

1) Even now, during the Age of the Gentiles, there is a generally imperceptible effort being made to produce lawlessness in people (i.e. an unwillingness to accept restraint). 

2) That effort is being held down (hindered, restrained) by someone Paul assumed that the average Christian in Thessaloniki would understand the identity of from his prior talks with them. 

3) At some point in time, that restraining influence would be moved out from the midst of the people it was operating among, which would in turn loose (send) that which would produce the effect of wandering (i.e. delusion).

4) The delusion would culminate in ALL the affected in the world believing THE lie.  

5) That lie is that the man of lawlessness (the Antichrist) is god.

The Devil is at work as I type and as you read this article. His work can be summed up succinctly as murder, marauding, and mayhem. His tools are fear and deception. He seeks to alienate and destroy what God has made for his own pleasure. His efforts are opposed by the active work of the Holy Spirit, the servants of Christ and the finitude of his own limits.

Ultimately, he seeks to personally replace God as the rightful object of mankind's worship through a carefully prepared human shill called the Antichrist.

If the Holy Spirit was no longer poured out on all flesh, and God's servants (the church with its angels) were moved out from the midst of people and gathered together unto Christ in the air, how would anyone get saved? They could not. The Jews are the outlier in the scenario, God specifically pours the Spirit out on them. So how long would it take the Devil to succeed in his plot to compel THE lie?

Just about three and a half years is the biblical answer.

The Devil's efforts from the beginning of time have been directed at getting people to cast off the restraint of God over us. In such lawlessness we are estranged from God and easy pawns for the Devil's wiles. Lawlessness (iniquity) will increase amongst mankind as we near the end of time, but Christians must not let that disillusion us. There is coming a day when we will be gathered unto Christ in glory, while the world that refused to believe the gospel will, instead, be lost in delusion.

The 70th Week: The Temple Is the Issue

According to my understanding of end-times, there are two streams of redemptive history, dealing with two distinct groups of people, flowing toward a common end. In saying this, let me be clear: there is only one way to be saved, and only one name given under heaven by which men must be saved. Whether Jew or Gentile, apart from Christ, there is no hope-- not yesterday, not today, not forever. Yet, God is dealing with each of these groups distinctively in time. How? 

When the Jews rejected their own Messiah, Paul tells us that God shifted his redemptive focus from them to the Gentiles. Granted, there have been quite a number of Jews who have put faith in Jesus Christ through the ages since he was rejected by the bulk of them, but by and large, they are hardened to even the consideration of him. The banner over them as a people has been Ichabod: the glory has departed.

Does that mean that God has washed his hands of them? No, God never fails to keep a promise and he won't fail to keep those made to Abraham and Daniel. So, there are seven years of redemptive work yet to unfold in which will bring God's work with the seed of Abraham, Isaac and Jacob to a glorious end. Ever true to his word, God will not forget them nor stop short of his promise to them.

So when will the redemptive shift from Gentile stream to Jewish stream take place?

It will be marked by the full number of the Gentiles coming in (the Rapture) and will start Daniel's 70th week, but according to the scriptures, no one knows, and no one could ever know! There are no dependable, precise, biblically given signs that will clearly specify when this moment is about to occur, and so his return will always remain unexpected until it's upon us. We can gather that we are getting closer, but we will never be able to pinpoint it.

Now Christians have thought that the end was at the door since Jesus ascended to heaven, yet here we still are. The bridegroom has stretched the concept of delay long past what anyone could have envisioned. It will occur when it occurs-- all the faithful can do is be ready at any moment. Trusting Jesus, obeying him, longing for his appearing is sufficient to accomplish that. 

There is one thing, however, that does mark the beginning of 70th week itself.

In putting forth the prophecy of the 70 weeks, the issuing of a decree to rebuild Jerusalem (ostensibly, to protect the Temple) started the clock. The Temple was front and center throughout the first 69 weeks, it will be central during the 70th week. This, despite its complete destruction in 70 AD. Since the Temple features so prominently in the prophecy of the 70 weeks, it seems to me, that in shifting God's redemptive focus from the Gentiles back to the Jews, the Temple in Jerusalem become the central issue again. 

So, when the Antichrist signs the covenant that marks start of the 70th week, it will have a provision which allows the rebuilding of the Temple in Jerusalem.

Two Streams of Redemption

"I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. And so all Israel will be saved..."                                                                           Romans 11:25-26 (NIV)

This passage reveals the key to understanding all things eschatological in the Bible-- God is bringing this world to its appointed end via two streams of redemptive history. One stream concerns national, ethnic Israel, the other, the Gentile church. The sequence of events prophesied in this passage is unmistakable: first, a partial hardening of Israel; then the harvest of the full number of the Gentiles; lastly, the saving of the entire nation of Israel.

What Paul was saying was that God will shift his gracious, salvivic attention from the Jews to the Gentiles for a period of time, during which every Gentile who will be saved will get saved, and then he will turn back his gracious, salvivic attention to the Jews and save virtually the entire population of them alive at that time. I interpret this as describing a break in the succession of Daniel's 70 weeks (in between week 69 and 70) which Jesus dubbed the "time of the Gentiles." When that age has run its course, Daniel's prophetic timeline will resume with week 70 and the unfinished work God has with the Jews and Jerusalem.

What should be crystal clear from this passage is that there is a finite number of Gentiles who will be saved. Its not that more couldn't have been saved, as if God had fixed the number deterministically, it's just that God knows omnitemporally who those who get saved are, and exactly how many of them there are. When all of them who will be saved have been saved, which is what full number (completeness) really means, then God's redemptive work with the Gentiles will be finished.

During the Age of the Gentiles, that gracious work was carried out by the outpoured Spirit of God and the church. When that age ends, it stands to reason, as well as being according to biblical prophecy, those agencies will have some change in status. Since the full number of Gentiles will have come in, there will remain no further point in either the church or the Holy Spirit being turned lose in this world. So, both will cease restraining the Devil's evil plots. The Spirit will turn the focus of God's redemptive work to redeeming all of Israel; the church will be caught away to Christ in the heavenlies.

If you are fans of Hal Lindsey or Tim LaHaye, or remember the cheesy Thief in the Night movie series from the 1970s, the scenario I pictured here may seem a bit strange, but the notion that Daniel's 70th week has anything at all to do with Gentiles getting saved is just biblically wrong! For Gentiles, today is the day of salvation, and once the full number has been saved, it's over. There may be do-overs in the realm of children's games, but when it comes to salvation for Gentiles, it's now or never and there are no second chances.

The Tapestry of Eschatology

The First Scene

As the old man huddled over the scroll something sparked his interest.

It had been 67 years since he had left his beloved city as a youth. He had not left for fortune and fame, but in captivity and uncertainty, thrown out of Jerusalem by God himself, not likely to ever return. Regardless, he made up his mind to stay faithful, and God had been gracious through it all. Now, huddled over that scroll, nearing the final stretch of his days, his melancholy could not be masked. How he ached for the Jews and Jerusalem: God's chosen people, God's chosen city, would both be abandoned forever?

From the barren ground of such longing, unexpectedly, hope sprang forth from the words of Jeremiah: just 70 years had been assigned for the desolations of Zion. Restoration was soon to come, really, just around the corner. Daniel began to pray for the Jews and Jerusalem.

In answer to Daniel's confessions and supplications for the future of the Jews and Jerusalem, the angel Gabriel was dispatched with God's response to Daniel's pleas. In typical God-like fashion, the answer went beyond what Daniel thought or asked. In a nutshell, God said to Daniel, "I'm not done with the Jews or Jerusalem, I have fantastic plans for both. In fact, it will take 490 years for me to complete my work with and in them."

For all of us studiously scouring what was given to Daniel for clues as to how it will all end, we can never lose sight of the most salient feature of this vision: it's not that there are 70 weeks that is of utmost importance, but that those 70 weeks were decreed for the Jews and Jerusalem. If one does not understand this critical point, there is no way that one will ever arrive at a biblically coherent eschatology.

The Second Scene
An old man walks across the rocky landscape of his island abode alone.

Though he's not paying attention to where he walks, he navigates perfectly, lost in thought in God's presence. He remembered all that had transpired since his days as a youth traveling with Jesus. So much had happened since then: the gospel had spilled out of Judea and Jerusalem and was now well on its way to the four corners of the earth. Every kindred, tribe and tongue drawn into its net as it trawled the waters of humanity. All the old gang had died and were buried, martyrs for the cause, and John, himself, the last eyewitness of Christ, walked these isolated crags in exile. Perhaps, Truman-like, he wondered how it all would end?

A trumpet blast, heralding the appearance of the First and Last, shattered his ruminations. The Lord, himself, arrived at just the right moment with some awe striking answers. In the prologue of the Apocalypse, we are told those answers were not just to satisfy John's curiosity, but also yours and mine, any who are Christ's servants. The salient, but oft overlooked, feature of this prophecy is its stated purpose of telling what soon must take place. In fact, it is reiterated at least twice (Revelation 1:3 and 22:10) that its coming is near. No one could argue, at least not without doing injustice to the text, that the Revelation covers a lengthy period of time, one that actually extends into eternity, and yet the initiation of the period was to be near 95 AD.

The Common Thread
What we have in the figures of Daniel and John are two handpicked messengers of God who were both given a vision, at a critical time of transition, of what would happen from their time to the end of time for the people on their heart. Daniel's concerns were about the Jews, so God's revelation to him was specifically about the Jews. John's concerns were for the church (which encompassed every tongue, kindred and tribe) so God's revelation dealt both with the Gentile church age and the last 7 years of Daniel.

From Daniel's time to the end of time, God would work specifically with the Jews for a total of 490 years to bring them to redemption. The only proviso not readily apparent is that 483 of those years would pass in succession, but the last seven would be split off and follow much later than the rest at the very end of time. From John's time to the end of time, God would work through a series of periods which would culminate in the removal of the Gentile church and the final seven years of Daniel, and then the millennium and eternity.

What these two figures represent are parallel tracks of a singular story. They are tied together, but are absolutely distinctive. To tangle the threads is a recipe for disaster which will turn one's eschatology into a confusing wad of uncertainty. That's not what God gave us those stories for, so come with me on a journey to untangle the mess and see the Tapestry of Eschatology in its stunning beauty  and clarity.

A Rapture? Actually, There's Three

What I'm about to share with you I'd wager you've never heard anywhere else before. Don't let that scare you, though you may suspect I'm a Gentile short of the full number before it's over.

Before we go any further, let's define an important term: rapture. The word itself is generally considered to be a non-biblical term, but that is not quite true. It is a fair translation of the Koine, harpazó, found in 1 Thessalonians 4:17, as the dictionary clearly demonstrates. For the sake of accuracy, let me define rapture in this way: an event in which God translates the body of a believer not only from its earthly location to a heavenly one, but also, and more importantly, transforms it from its earthly form to its eternal one. Both the living and the dead are included, and the fullest treatment of the circumstance is found in 1 Corinthians 15:50-57.

The most important consideration, quite apart from all that, is whether or not the term does justice to biblical thought, and that it does quite well!

If you've been a Christian for a minimum of 5 minutes, you've probably been assaulted by the arguments as to the timing of this event. Although there are those who would argue against the existence of the event at all, that perspective is so out of harmony with scripture, it's not worth the words it would take to refute it. That aside, there are pre-, mid-, and post-tribulationists who subscribe to the event but differ as to its timing. There are even so-called pan-tribulationists, cheeky monkeys who say they could care less, figuring it will all pan out in the end.

What I can say in regard to this question, that may be unique and is definitely outre, is that they're all right! 

Haven't I said in prior articles that the Gentile church was raptured out at the beginning of the 70th week? Yes, but let me say here that each of the viewpoints (pre, mid and post) can cite solid scriptural references to back up their viewpoints. For each view, those that hold the others can shoot holes in their arguments. Why? They are, in fact, all right, they just don't realize it. What the Bible actually teaches is that the rapture has a pre-, mid-, and post-tribulational component. What!?! Yup, all three pre-millenial rapture theories are correct, but not exclusively so, whereas post- and a-millenialism are out to lunch.

I lay out the pretribulational rapture of the Gentile church in another post, so let me lay out the rest for you. 

In Revelation 7 we are introduced to 144,000 Jews who believed in Christ at the beginning of Daniel's 70th week. They are sealed and protected from the wrathful events falling upon earth at that time for three and a half years. Their time on earth during the 70th week runs concurrently with the two prophetic witnesses mentioned in Revelation 11. Those witnesses are killed at the midpoint of the Tribulation and left unburied on the streets of Jerusalem for three and a half days. At that point, God calls for them from his abode and they rise from the dead and ascend into heaven. 

That experience for those two witnesses most certainly fits the definition of Rapture. As it so happens, the next mention of the 144,000 is in Revelation 14, but, quite noticeably, their location then can no longer be said to be clearly on earth. They're with the Lamb, singing a special song before the throne and the elders. How did they get there? They were raptured, like any other humans who get there, along with the two witnesses. And smack dab in the middle of Daniel's  70th week!

What about the post- component?

That's found in Revelation 20, where we discover that those (they will be Jews) who were executed in the last three and a half years of the 70th week, will be raised from the dead and join the ranks of those ruling and reigning with Christ. Rather than buy into THE lie and take the mark of the beast, they stayed true to Christ and paid the price with their lives. They will find the same reward as all who have done similar before them. And, it meets the definition of Rapture!

There you have it. The completion of the first resurrection-- a rapture for sure, but in three distinct, biblically attested phases.

The Rapture: The Secret's Out

The idea of a "secret" gathering of the Gentile church in the air to meet Christ, while the world descends into tribulation, is a difficult one for many. The concept is relatively new to the church, first proposed, as near as I can tell, in 1812 and not popularized until about 1830 (by Irving and Darby). My own hermeneutical guidepost is that what someone has said or not said about the Word, regardless of how long ago they lived and wrote, is not really the issue. Whether or not the Word itself actually bears out the interpretation behind the teaching is what matters.

So, does the Bible actually bear out this teaching of a pre-tribulational Rapture? Yes, resoundingly, yes!

Let me offer you an annotated list of scriptural citations which support the concept:

1) Revelation 7: note that the 144,000 are described in earthly terms, whereas the Gentile saints are described in heavenly ones; 

2) Matthew 24:32-51: note that despite referencing the signs of the end, Jesus teaches the sudden, unexpected taking away of those that were ready;

3) Luke 21:36: note that the "escape out from all these things" is associated with standing before the Son of man;

4) 2 Thessalonians 2:1-5: note that the Thessalonians had thought they missed it all, not only the gathering of the saints to Christ, but the coming of our Lord. The reference only makes sense if they were expecting a "secret rapture." Paul reassures them by reiterating that the coming will not be secret, even though the gathering is; 

5) Revelation 3:7-13: note that there is a Jewish/Gentile divergence referenced and that the church in Philadelphia was promised to be kept out from the hour (a short period) of trial coming upon the whole earth; 

6) Luke 17:26-36: Note that the rescue in the ark was followed by wrath on the earth, which makes perfect sense in light of 1 Thessalonians 5:9; 

7) Revelation 12:1-6: this will actually take some words to develop, so please read on.

Perhaps no chapter of scripture is more helpful eschatologically than Revelation 12. Once one properly understands the symbols, the end-time scenario clarifies and the timing of end-time events settles into place. The imagery of the woman clearly hearkens back to Joseph's dream, the figure is obviously Jewish. That she was pregnant brings into focus two thoughts:

1) She would give birth to something like her, and 

2) While in the womb that something was expected but hidden. If one sees the woman as a corporate symbol (like the nation of Israel), rather than an individual (like Mary), then the infant must taken the same way.

Interpreting Revelation 12

The woman is the messianic Jewish community, the baby in her womb is the Gentile church. The church is in the womb because it was hidden from sight from the former prophets, secreted in between Daniel's 69th and 70th week (despite the Jews being prophesied as having an effect on all nations). Though hidden, it grows and develops until it has attained its full gestation (Romans 11:25, full number), at which point, its time in utero is complete and the baby is born. 

Immediately, the child is raptured (Koine: harpazo) into the heavenlies. We should recall at this point that the church is the body of Christ and that we will rule and reign with him. The Jewish mother is left, protected on earth for three and a half years. That equates symbolically quite well with the description of the 144,000. Her other offspring, who become subject to the animosity of the dragon, are the Jews who will be coming to Christ as a result of the testimony of 144,000 and the two witnesses (but that's for another article).

So, the Bible does teach a sudden and escaping translation of the Gentile church to heaven at the close of the Age of the Gentiles and the beginning of the 70th Week of Daniel. Though often pejoratively referred to as the Secret Rapture, all I can say is that the secret's out!

The Prophetic Hermeneutic

What is the most important prophecy in the scriptures?

For as many students of the Word as there are, there will be that many answers to such a question. Genesis 3:15 or Isaiah 53 would definitely have to be considered as possible contenders, but I think there is another that is more practical in relating the present as we experience it to prophecy in the Bible. It may be a bit obscure, but Amos 3:7 turns out to be eminently practical in relating biblical predictions about what would happen to what actually is happening.

It's a prophecy about prophecy. In fact, Amos 3:7 is a hermeneutical powerhouse!

I take this passage to mean that if something will occur that is significant to God's redemptive plans for the human race, God will reveal those events to his prophets prior to their happening. Occurrences which have significance to God's plan are not going to pass by without mention, without notice from him to the faithful. The practical aspect of this reality is that when significant events happen to Israel or in the world which Christ is in the midst shepherding toward an end, those events will be found to have been foretold by one of God's writing prophets. 

Such a supposition helps unfold our understanding of redemption history during the Church Age. For instance, events like the disintegration of the Pax Romana with its long-term impact on European, and therefore church development; or the pandemic of Bubonic plague in the 1340's with its worldwide jolt to population and culture; or the rise of Adolf Hitler and the Holocaust, beyond doubt, had effecst on redemption history. Therefore, we should anticipate such events to be foretold by prophecy in the Bible.

If this is so, one has to wonder where in the Bible might the earth-shattering events that have befallen mankind during the Church Age be prophesied. I think the most likely place to look is in the prophecies found in the New Testament. The very last prophetic revelation, the Apocalypse, is generally supposed to have been inspired in 95 CE. It makes "Amos 3:7 sense" that the Lord would show his servants, the New Testament Apostles, those plan-of-redemption affecting events that would happen during the Church Age.

What doesn't make sense is thinking that God would have only commented about the last 7 years of time in these prophecies and remained quiet regarding all those earth-shattering events that have happened in the mean time.

If we see Amos 3:7 as a prophetic hermeneutic, it allows us to interpret New Testament prophecy in a broader light than has been generally accepted. Doing so leads us to the discovery that God has not left us in the darkness concerning what's been going on these last 2000 years. But let me add a couple of corollaries:

1) if the prophesied event occurred within the time frame during which biblical writing was inspired, its fulfillment will be recorded in the scriptures dealing with that period; and 

2) if a prophecy interprets the past (as it certainly does in parts of the Revelation) it's fulfillment in the past will be recorded in the scriptures dealing with that period.

These principles of interpretation may not be found in any standard, evangelical approach to hermeneutics, but then again, would I be writing this if those techniques actually produced coherent, internally consistent expositions, that successfully interpreted eschatological prophecy!

These principles are essential in properly interpreting the Seven Seals as well as the Eight Kings of chapter 17. If one is left scratching his or her head, trying to understand why there wasn't a word from God when a quarter of the earth's population was killed within a few short years (the Black Death), or why a frivolous book like Esther was ever recorded in scriptures, he or she should remember this hermeneutic. The Holy Spirit inspired the recording of things he did for reasons, though sometimes those reasons don't become apparent until generations afterward.

Hopefully, they'll be apparent to you as we continue...