Understanding The Bible
Clarence E. Mason's "REVELATION"


Return to Syllabus

Dr. Clarence E. Mason, Jr.
Philadelphia College of Bible

  1. Various views on Revelation.
    There are four chief interpretational patterns on the book of Revelation:
    1. The spiritualizing or allegorical approach.
    2. The preterist (sometimes spelled praeterist).
    3. The historical or continuous-historical (including amillennial and postmillennial). D. The futurist view (held by this College and most premillennialists).


    Perhaps the phrase "to spiritualize the text" would best describe this view. The signs and symbols are alleged to be allegorical representations of the never-ending conflict between good and evil, truth and error, God and Satan. Good, truth, and God ultimately win out. The book describes no specific persons, events, or situations. This is the spiritualizing method. To chart it:








The blue line arrow coming down to the solid line at the end does not necessarily imply a personal return of Christ to the earth, though all historic creeds of Christendom assert it and most believe it. But to some liberals, this is merely the ultimate victory of good and truth, hence of God.

Normally this is used of the view that says that almost all the book is already past (i.e., fulfilled), and that most of this took place by the time of Constantine, who made Christianity the state religion:







This view started around the 9th century. Romanists adopted it and the Reformers unfortunately simply took over the view but made the Pope the Anti-Christ. The seven seals are made to correspond with the seven churches of Revelation 2-3. According to tins view, the book has been in process of fulfillment in the history of the whole Christian era, and very little remains to be fulfilled. Christianity is declared to be the state religion by Constantine; they then see Turkish invasions as the explanation of hordes of chapter 9, etc. Most expositors write from the historical viewpoint, unless they are comparatively recent.

A few present writers use the title j3reterist- historical to emphasize that most of the book has been historically fulfilled, not by Constantine' s time (as in view 2 above), but by the present time in which we are living.

Some even try to combine this view with the futurist view (view 4), making what they call a preterist-historical fulfillment up to the present, leaving only the coming of Christ for the future. Such people would be technically premillennial, holding to a post-tribulational view of the future coming of Christ to the earth. This leaves no distinct future for Israel and, of course, places the Church on earth when Christ returns to earth. This is a novel combination of views 2, 3, and 4. But most of those who hold view 3 use the continuous-historical theory with one of two divergent endings: amillennial or postmillennial, rather than premillennial.

  1. AMILLENNIAL (i.e., non-millennial)
    For fuller information the student should examine the notes on Eschatology, when he is eligible to possess them. For purposes of introductory summary, we should point out that this ending for the continuous-historical view envisions that Christ returns just before the eternal state, but not to reign on earth. There is no future 1000 year period when Christ will reign on earth (personally, bodily, literally) after His second advent. The view envisions no future for the Jews.

    In thus spiritualizing prophecy generally and the millennium particularly, its method follows the postmillennial hermeneutical approach to the OT. Yet in emphasizing a literal, cataclysmic, catastrophic, personal, sudden return of Christ to the earth, it seeks to steal the thunder of the premillennialists position (who hold the futurist position on Revelation). With premillennialists they see no gradual improvement of the world; certainly no world conversion. Many of them think Christ will come in a time of trouble. But, in their view, when Christ comes, it is the end of time. A general resurrection and general judgment take place and eternity sets in. The view embraces more adherents than any other view, including as it does Romanist, Lutheran, and Reformed theologians (and some of other communions). (Many amillennialists also follow "covenant theology.")


  2. POSTMILLENNIAL (after the millennium)
    This view formerly held the adherence of a great many people (in America and Britain particularly, especially in the 18th and 19th centuries up till the resurgence of amillennialism and premillennialism). Few theologians today advocate the view. A strange exception is Reformed theology propounder Loraine Boettner. But he is a lonely voice. The idea is that there is a literal thousand year period known to God when Christ may be said to be reigning (by virtue of the spread of the gospel and Christian ethical principles and legislation). Thus, Christ does not bring in the kingdom. The gospel does, through education, Sermon on the Mount, etc. When the earth has been made fit for the King, He comes. According to this view, He will come after the 100Q-years are completed or simply sometime after they begin. Two World Wars in a lifetime have brought general disillusionment. Most of its former advocates are now amillennial.

    Here is the way postmillennialism would be charted:

    In rebuttal to all forms of the historical method of interpretation. Dr. Henry C. Thiessen has significantly quoted Milligan as follows: "To make interpretation dependent upon the knowledge of political history is absurd and opposed to 1:3. "

  1. FUTURIST VIEW (i.e., most of the book remains to be fulfilled)
    The chart for the futurist position follows on a later page. This is the position which has always been held by Philadelphia College of Bible from its founding. We understand that chapter 1 gives the Patmos vision of the Risen Christ. Then, chapters 2-3 give seven messages by our Lord to churches in (Roman) Asia in the end of the first century (John's day). These letters provide lessons for individuals and churches throughout the whole church period.

    We also believe that, in the providence of the Lord, these letters are placed in an order by which our Lord gave us a prophetic foreview of the spiritual problems significant in each period of Church history as they are viewed in chronological sequence from John's day till the Lord's return. At the end of chapter 3, Christ is pictured as outside the door of a lukewarm church, seeking entrance.

    Thus the large part of the book yet awaits fulfillment (i.e., chs. 4-22), beginning with the translation or rapture of the Church (1 Thes. 4:16-18), illustrated by John's being caught up to heaven in spirit at Revelation 4:1.

    Dr. Henry C. Thiessen has charted this viewpoint of Revelation thus:
    Intro. Self Revelation of X Christ and the Church Christ and the Tribulation 4-19 Christ & the Millennium Christ and Eternal State Conclusion
    1:1-11 1:12-20 2 & 3 4, 5
    Church in
    heavenly scene
    7 Trumps
    (Vials, or bowls, Chs. 6-19)
    20 21 22

    Dr. Thiessen declares that Christ's coming is plainly announced by Him as being imminent, yet He warns it will take a while (Lk. 19:llff., in the parable of the nobleman). There is expectation ("we that are alive and remain") but "a far country." He did not go to the far country to set up the throne (kingdom). This was an historical allusion: Herod the Great willed his throne to Archelaus, who went to Rome to get it confirmed. But a delegation of Jews followed saying, "We will not have this man to reign over us." However, their objection was overruled and the kingdom right was confirmed to Archelaus. But he had to come back to Palestine to rule. So Christ's kingdom is not in heaven but on earth. He must come back to earth to rule.

    The early Church did believe in the imminent coming of Christ, as witness the NT and the writings of the Fathers (Justin Martyr, Irenaeus, "The Shepherd of Hermes, " etc.). But two things obscured and eventually caused the view to be generally ignored:

    1. The idea that Judaism is continued in Christianity (this finally blossomed into Roman Catholic Church) - Tertullian insisted upon a special priesthood; Cyprian taught a second sacrifice (in the mass). With this was incorporated the idea that there must be a special building (cathedral) for proper worship. The thought of ablutions completed the concept of Christianity as Judaism continued.
    2. The view of the imminent coming of Christ was largely lost by the 4th century, following Emperor Constantine's proclamation of Christianity as the state religion, with the Bishop of Rome coming into prominence and power.

      Largely through the influence of Augustine' s City of God, the idea that the kingdom is now on earth prevailed through the Middle Ages. Any other teaching was proscribed and persecuted (Chiliasts, Montanists, and later Waldensians and other small sects kept the view alive).

      The futurist view has reblossomed since the Reformation. All historic church creeds state Christ's return to earth, state or imply that the kingdom is to be set up on earth, and state or imply an imminent coming.



    1. We believe the Holy Spirit gave us the Revelation in words.
    2. It is an insult to the Holy Spirit to think there is no definite program. God is a God of order and His program has a definite chronological sequence. This book .is not just a few series of 7's all mixed up.
    1. The Church is in heaven when these things take place on earth.
    2. If the Church were to be in the tribulation on earth, wouldn't it be mentioned? It is the time of the Wrath of the Lamb (e.g., chapter 6).
    E.g., Lampstands, 24 elders. Bride of Lamb, armies of Heaven (not angels). The 24 elders - God's people, the Church, not angels. They are not disembodied spirits (for there are thrones, robes, crowns).
    1. a. Jews believed a period of unparalleled affliction would be experienced just prior to the kingdom. (See Zech. 13; two-thirds of the people of the land will be destroyed.)
    2. Time of Jacob's Trouble must be put somewhere in time. Only this futurist view allows room.
    3. These events precede the standing of His feet on the Mount of Olives. (Zech. 14)
    1. These picture God's judgment on sinners, not men's judgment on the Church or on Israel.
    2. Persecution = Satan's efforts to crush God's people; but the Tribulation = God's punishment of persecutors.
  6. THE SHORTNESS OF TIME INVOLVED in Chapters 6-10 (could not be over 7 years, with emphasis on last 3 1/2 years)
    1. "1260 days, 42 months, time(s), half a time"; no room for long extended events of history.
    2. All the year-day theories have proved untrue when the supposed time came.
    3. 9:5 indicates that these time markers are dealing with literal days. Cannot have symbolic days here.
    1. 69 weeks came to an end at the Cross of Christ.
    2. With Israel's failure, God chose the Church to witness for Him.
      This unrevealed period of witness is inserted by the NT into the prophecy pattern previously presented in the OT between the 69th and 70th weeks. "Until the end, wars shall be" (Daniel 9).
    3. All 70 weeks have to do with "thy city, thy people and sanctuary"
      (i.e., Daniel's people, Israel, and his city, Jerusalem).
      The Church is not in the 69 weeks, so not in the 70th!

Thiessen points out that among the scholars we have some friends in men like Dean Alford, who fights for premillennialism and two resurrections; also S. H. Kellogg, etc.

A. T. Robertson was not premillennial, but said that if he were young again, he probably would be.

To guide our thinking, study this basic chart with explanation of numbers:

(in harmony with Futurist-Premillennial viewpoint)

  1. The Cross and Pentecost (birthday of Church).
  2. The Church Age.
  3. The "last days" of the Church.
  4. The Translation (Rapture) of the Church: Believing dead raised; living believers "changed." All of these are caught up to meet the Lord in the air.
  5. The Church in heaven during Daniel's 70th Week:
    1. Judgment Seat of Christ
    2. Marriage of Lamb
  6. The Tribulation:
    1. First 3 1/2 years, "The Beginning of Birthpangs"
    2. The middle of the week, "The Abomination of Desolation"
    3. Last 3 1/2 years, "The Great Tribulation"
  7. The Movements of Armies in the 70th Week, prior to Armageddon.
  8. The Battle of Armageddon.
  9. The Descent of our Lord to earth on Mt. Olivet, splitting it (Valley of Jehoshaphat?).
  10. The Binding of Satan (in bottomless pit during 1000 years).
  11. Completion of First Resurrection and Judgments on Living Gentiles and Jews.
  12. The Thousand Year Reign of Christ on Earth.
  13. The Loosing of Satan and Final Revolt at End of 1000 Years.
  14. Satan Cast: Alive into Lake of Fire (His eternal doom).
  15. The Day of God and the New Heavens and New Earth (also called Day of Lord).
  16. The Second Resurrection and Great White Throne Judgment.
  17. The Eternal Destiny of the Wicked and Righteous.
  18. The Deliverance of the Kingdom (all enemies defeated including death) by the Son to the Father that "God (the Godhead) may be all in all."
    The plan of redemption completed forever, 1 Cor. 15:24-28.
    The Son's stewardship and self imposed subjection consummated.



Main Divisions (1:19)


*Note:  The short arrows at the bottom of the chart at the end of the CHURCH AGE, before the Tribulation, stand for those living believers on earth at the Lord's return to the air who go up to meet Him in their air at the Translation (Rapture) of the Church.  Dead believers of the Church Age also go up but are included with changed living believers in the solid arrow above the earth time-line. (Of course, unbelieving dead are not raised then, but after the 1000 years.)


Return to Syllabus

Return Home
(formerly Philadelphia College of Bible)
Copyright 1997-2009,
All rights reserved

Philadelphia Biblical University
200 Manor Avenue
Langhorne, PA 19047
United States of America
"Mason's Notes" Study materials on this website are made available here free, through the generosity of Philadelphia Biblical University, and may be copied for use in Bible study groups, in limited numbers, providing that no charge is made for them.  No further distribution or use of these materials is allowable under U.S. or International Copyright Law without the express permission of Philadelphia Biblical University.