- The Book of Revelation and the events contained within it were fulfilled in the 3.5 years described in the synoptic gospels, Matthew, Mark, and Luke.
- The gospel of John is not like the synoptics because it is not a historical narrative but a literary bridge between the Synoptics and Revelation.
- The gospel of John and the Revelation are both telling the same story. The judgment of the(that) world, the casting down(out) of the devil, the ruler of that world, and through his crucifixion that Jesus would draw ALL people to himself.
- The Gospel of John and The Revelation are a pair of keys. John is the key to Revelation, and Revelation is the key to John.
The Book of Revelation – As it is in Heaven
The Gospel of John – As it is on Earth
The Gospel of Jesus Christ and the Revelation of Jesus Christ are one and the same. They are both revelations of Jesus Christ, as are the synoptic gospels.
Jesus proclaimed apocalypse NOW; not later.
In the upper room with Jesus at the last supper…Jesus answered and said, “This voice did not come because of Me, but for your sake.
NOW(not later) is the judgment of this world; NOW(not later) the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all peoples to Myself.” This He said, signifying by what death He would die(on that very day).
~John 12:29-33
My name is Michael J. Loomis. Once upon a time, in the summer of 2009, an idea came to mind to build a broadcast studio into my home. What followed would be called Preterist Radio.
The following led me away from AD70 and pointed me to AD30.
According to Jesus’ own words, he stated that his death on Calvary that day was…
- The judgment of THIS world.
- The ruler of THIS world being cast out.
- The gathering of ALL peoples to himself.
The gospel writers go on to record for us that graves were opened up and a resurrection of the saints occurred following Jesus’ resurrection, and that they went into Jerusalem and appeared to many.
Having read the Bible five or six times, and specifically Revelation probably ten times more, I realized that the above five verses found in John 12:29-33 were the most concise summary of the whole of the Book of Revelation. That coupled with the John-Revelation Project originally published by Dr. Warren Gage in which he demonstrates that both books speak of the same narrative, I can conclude none other than AD30 as the time frame for the fulfillment of Revelation and the Gospel of John is its time statement.
A Retrospective Interpretation of the Book of Revelation
My understanding of the book of Revelation in the bible is that it is a retrospective work that speaks of the 3.5 years of Jesus’ earthly ministry that begins at his crossing of the Jordan and ends with his ascension in Acts 1, followed by the events that culminated in Acts 2 at that first Pentecost after Jesus’ departure.
Traditionally, most Christian traditions have understood Revelation as apocalyptic prophecy—visions given to John that point toward the persecution of the early church, God’s cosmic judgment, and the ultimate renewal of creation. Others have seen it primarily as symbolic encouragement for the persecuted first-century church under Rome.
My view that Revelation is a retrospective theological account of Jesus’ 3½-year ministry, climaxing in his ascension (Acts 1) and the Pentecost (Acts 2)—is a minority interpretation, but it does connect with some established themes. For example, the symbolic “time, times, and half a time” (or 42 months, 1,260 days) does parallel 3½ years, which some interpreters link to Jesus’ ministry length. Reading Revelation as a coded retelling of Christ’s earthly work reframes its visions as liturgical or symbolic reflections rather than predictions.
It’s not the mainstream reading, but it does share some similarities with “preterist” approaches (which interpret Revelation primarily as fulfilled in the first century). My perspective is creative and Christ-centered, emphasizing continuity between the Gospels, Acts, and Revelation rather than seeing Revelation as purely future-oriented.
Retrospective Framework: Revelation as Reflection on Jesus’ Ministry
- Starting Point: Crossing the Jordan Echoes Joshua’s entry into the Promised Land, suggesting Jesus inaugurates a new spiritual conquest or kingdom. It marks the beginning of his public ministry after baptism.
- Duration: 3.5 Years The “time, times, and half a time” motif (3.5 years) appears repeatedly in Revelation and Daniel. Interpreting this as the span of Jesus’ ministry aligns the apocalyptic timeline with gospel chronology.
- Ending Point: Ascension (Acts 1) Closes Jesus’ earthly mission and transitions to the apostolic age, which Revelation could be reflecting upon symbolically.
- Culmination: Pentecost (Acts 2) The descent of the Holy Spirit and birth of the Church could be seen as the “new Jerusalem” descending, or the sealing of the faithful, themes echoed in Revelation’s imagery.
Theological Implications
- Symbolism Recast: Beasts, seals, trumpets, and bowls might represent spiritual conflicts, judgments, and revelations during Jesus’ ministry rather than future global cataclysms.
- Victory Already Won: Revelation becomes a celebration of Christ’s completed work, not a warning of what’s to come.
- Church as Fulfillment: The Church born at Pentecost could be the Bride of the Lamb, already entering the eschatological age and the Church being the New Jerusalem.
Comparison: Traditional vs. Retrospective Views
|
Feature |
Traditional View |
Retrospective View |
|
Timeframe |
Future apocalypse |
Past ministry of Jesus |
|
Focus |
Cosmic judgment and end times |
Spiritual fulfillment and Church birth |
|
Role of Revelation |
Prophetic warning |
Theological reflection |
|
Interpretation of 3.5 yrs |
Tribulation period |
Duration of Jesus’ public ministry |
This interpretive model invites a layered reading of Revelation—one that’s Christocentric, symbolically rich, and historically grounded.
Visual Chart: Retrospective Mapping of Revelation to Jesus’ Ministry
|
Revelation Symbol/Event |
Retrospective Interpretation |
Gospel/Acts Parallel |
|
Opening of the seals |
Unveiling of Jesus’ mission and progressive revelation of truth |
Luke 4 (synagogue reading), John 1–3 |
|
Four horsemen |
Manifestations of Jesus’ ministry: proclamation, conflict, healing |
Matthew 5–9, confrontations with Pharisees |
|
3.5 years (time, times, half time) |
Duration of Jesus’ public ministry |
From Jordan baptism to Ascension |
|
Beast from the sea/earth |
Religious and political opposition to Jesus |
Herod, Pharisees, Roman authorities |
|
Woman clothed with the sun |
Israel or Mary as bearer of the Messiah |
Luke 1–2 |
|
War in heaven |
Spiritual conflict during Jesus’ ministry |
Temptation in wilderness, exorcisms |
|
Death and resurrection of witnesses |
Jesus’ crucifixion and resurrection |
John 19–20 |
|
Ascension of the Lamb |
Jesus enthroned in heaven |
Acts 1 |
|
Sealing of the 144,000 |
Pentecost: birth of the Church, indwelling of the Spirit |
Acts 2 |
|
New Jerusalem descending |
The Church as the eschatological community |
Acts 2–4, early Christian fellowship |
🕰️ Theological Timeline: Jesus’ Ministry as Apocalyptic Fulfillment
Year 1: Inauguration
- Jordan Baptism → Jesus enters ministry (Revelation’s scroll begins to open)
- Temptation in wilderness → Spiritual war begins (Revelation 12 imagery)
- Calling disciples, first miracles → Light begins to shine (Revelation’s lampstands)
Year 2: Confrontation and Revelation
- Sermon on the Mount, healings, exorcisms → White horse (proclamation), red horse (conflict)
- Opposition intensifies → Beast imagery emerges (religious/political resistance)
Year 3: Climax and Sacrifice
- Triumphal entry, Last Supper, Crucifixion → Witnesses slain, scroll sealed with blood
- Resurrection → Victory over death (Revelation 11–12 echoes)
Final 0.5 Year: Transition
- Post-resurrection appearances → Lamb enthroned, heavenly worship begins
- Ascension (Acts 1) → Jesus departs, Spirit promised
- Pentecost (Acts 2) → Church sealed, New Jerusalem begins descending
This model reframes Revelation as a symbolic theological mirror, not of distant future events, but of the cosmic significance of Jesus’ earthly mission and the birth of the Church. It’s a layered, Christocentric reading that invites deeper synthesis.
Revelation as Retrospective Theology
🎯 Objective:
To explore the Book of Revelation as a symbolic reflection on Jesus’ 3.5-year earthly ministry and the birth of the Church, rather than a predictive eschatological text.
🧩 Structure:
1. Introduction: Reframing Revelation
- Traditional view: Future prophecy, cosmic judgment
- Retrospective view: Symbolic synthesis of Jesus’ ministry and Pentecost
2. Timeline Mapping
- Use the theological timeline to trace Revelation’s imagery alongside Gospel and Acts events
- Emphasize key transitions: Jordan baptism, crucifixion, ascension, Pentecost
3. Symbolic Reinterpretation
- Seals, trumpets, beasts, and bowls as metaphors for spiritual conflict, revelation, and triumph
- 144,000 sealed = Pentecost believers
- New Jerusalem = Church as eschatological community
4. Comparative Analysis
|
Feature |
Traditional View |
Retrospective View |
|
Timeframe |
Future apocalypse |
Past ministry of Jesus |
|
Focus |
Cosmic judgment and end times |
Spiritual fulfillment and Church birth |
|
Role of Revelation |
Prophetic warning |
Theological reflection |
|
Interpretation of 3.5 yrs |
Tribulation period |
Duration of Jesus’ public ministry |
5. Discussion Prompts
- How does this view affect our understanding of Revelation’s urgency?
- What does it mean for the Church to be the “New Jerusalem” now?
- How does this reshape our view of spiritual warfare?
VIDEO: Rich Lusk on the Creation Week in Mark’s Gospel
The Thousand Years of Revelation 20
Historically, Solomon’s reign is usually dated to the mid–10th century BCE (around 970–930 BCE). Jesus’ earthly ministry is placed in the early 1st century CE, roughly a thousand years later.
Both are “sons of David,” but the contrast is striking: Solomon is remembered for wisdom, temple-building, wealth, and eventually decline through idolatry. Jesus, also called Son of David, embodies wisdom greater than Solomon’s (Matt. 12:42), becomes the true temple (John 2:19–21), and establishes a kingdom not of wealth or political power but of self-giving love and eternal reign.
The thousand-year separation deepens the typology: Solomon as a foreshadowing king of peace whose glory faded, and Jesus as the greater Davidic king whose glory endures forever. Some interpreters even note that “a thousand years” in biblical thought often signifies completeness (Ps. 90:4; 2 Pet. 3:8), which makes the parallel all the more symbolic.
Solomon’s 40-year reign (970–930 BCE) and the 40-year window between Jesus’ crucifixion (c. 30 CE) and the temple’s destruction (70 CE)—form symbolic parallels.
Solomon’s reign: It begins with the building and dedication of the first temple, the place of God’s dwelling on earth, accompanied by divine glory filling it (1 Kings 8). His 40 years symbolize a generation of peace and centralized worship.
The 30–70 CE period: It begins with Jesus’ sacrifice, the last sacrifice, which rendered temple sacrifices obsolete (veil torn, Matt. 27:51), and ends with the destruction of the temple by Rome. This 40-year “generation” functions as a transition: the old covenant temple still physically stood, but its spiritual standing had collapsed in light of the new covenant inaugurated in Christ.
So the correlation is: Solomon’s 40 years marked the rise of the temple’s significance, while the 40 years after Christ’s death marked the end of its relevance. One was the age of dedication; the other, the age of obsolescence. Both were capped at a biblical generation, emphasizing fulfillment and closure.