Only the Messiah himself consummates all history, in the sense that he alone redeems, completes, creates its relation to the Messianic. For this reason nothing historical can relate itself on its own account to anything Messianic. Therefore the Kingdom of God is not the telos of the historical dynamic: it cannot be set as a goal. From the standpoint of history it is not the goal but the end. Therefore the order of the profane cannot be built up on the idea of the Divine Kingdom, and therefore theocracy has no political, but only a religious meaning….
If one arrow points to the goal toward which the profane dynamic acts, and another marks the direction of Messianic intensity, then certainly the quest to free humanity for happiness runs counter to the Messianic direction; but just as a force can, through acting, increase another that is acting in the opposite direction, so the order of the profane assists, through being profane, the coming of the Messianic Kingdom. The profane, therefore, although not itself a category of this Kingdom, is a decisive category of its quietest approach. For in happiness all that is earthly seeks its downfall, and only in good fortune is its downfall destined to find it.—Walter Benjamin, “Theological-Political Fragment” in Reflections (312; emphasis mine)
Let’s look at the book of Revelation in light of this structure. I don’t think it will be a perfect match, but the notion that there is a profane world which, developed, calls forth its own Messianic conclusion allows us to better appreciate the operations of the Apocalypse. That messianic movement takes place along the axis of the sevens, what in Kabbalistic terms refers us to the double letters in their generative aspect in the Sefer Yetzirah. This moves us closer to the substance of the transition from the seven churches to the renewed twelve tribes.