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Notes on Revelation
The Book of Revelation has perplexed many readers. Casual readers are so baffled at what they find that they tend to lay the book aside without putting forth the effort to understand it. Others have developed indefensible opinions as to its message. Approaches have differed so widely that interpretation moves beyond disagreement over a particular term or passage to battle over the author’s intent. Views are so incompatible that even the would-be serious student is often bewildered. But, is this really necessary? Is the book that confusing or difficult to understand?
We admit that the book does present difficulties for the modern reader. First, the nature of the writing is unfamiliar to the modern person whose reading is limited to the newspaper, e-mails, novels, textbooks, technical manuals, and poetry. This type of reading does little to prepare one for understanding the Book of Revelation. Second, the modern reader is part of the problem. The contemporary Christian is likely to read the Bible for personal inspiration rather than serious inquiry into its contents. One wants to find something there that will help one through the day. The symbolism of Revelation just seems too abstract to have current meaning. One is more likely to lay the book aside without proper encounter because he/she has already judged it to be both incomprehensible and irrelevant. This is hardly a solid platform to launch a study of any literary piece, let alone a portion of the Bible.
The task at hand is to examine the Book of Revelation in view of its literary genre, historical circumstances, and declared purpose in an attempt to discover the book’s ultimate meaning. The course proceeds under the assumptions that (1) there is much certainty about Revelation that we can know and (2) the message of the book is critical for Christian faith. Speculative theology will be avoided in as far as possible. Even if every detail of the book’s content is not comprehended, the study can be profitable.
Before embarking on your journey, you may wish to know the answer to three basic questions. The first is, Will the benefit I derive from studying Revelation be worthy of my time? The second asks, What should I expect to find? And, thirdly, How can I be certain that I have understood the message properly? Ironically, the ultimate answer to these questions must await the conclusion of the study. But perhaps a word will be sufficient to convince you that it will be a worthy venture.
Why study the Book of Revelation? Obviously, you have a wide choice of reading materials. Not only are there other religious and secular works, there are many books of the Bible that beg for attention. So why does this selection stand out? Briefly stated, Revelation opens one to the nature of the spiritual battle faced by all people. This reality is hardly mentioned in the Western world. And it is confusing to people who have been exposed to Traditional Religion. Awareness of the spiritual battle is vital for one who seeks spirituality. Beyond that, Revelation reveals the consequences for both those who are faithful to God and those who are inspired by Satan to oppose God and his people. For the Christian, the book supplies encouragement and assurance—both of which are essential in the struggle with spiritual forces.
What should I expect? The core of the Book of Revelation is a message relayed primarily in “apocalyptic” form. Hence, the book involves drama and uses a lot of symbolism to cast its central ideas. As we shall see momentarily, apocalyptic is a genre of writing that had been current in the Jewish world since the closing days of the kingdom of Judah and throughout Intertestamental times. Even Jesus made limited use of apocalyptic. Expect a dynamic portrayal of the realities of life as seen from above and below.
Can I understand the book? As for the third question, we propose laying out guidelines for a reasonable study of Revelation. Then, by your own self-study, you will have reason to believe you have discovered the intended meaning of the composition.
The method chosen for this study may be described as one of discovery. The aim is to allow you, the student, to discover the meaning of the text for yourself. Obviously, some introductory material and commentary are unavoidable, if this is to be a guided tour of the Book of Revelation. But the intent of this present endeavor is to provide assistance in understanding without controlling interpretation. Hence, the direction is in self-discovery with minimal human intervention in the interpretative process.
Interpreting Revelation
The author of the Book of Revelation or The Apocalypse used the Greek word apokalupsis in the salutation to introduce the composition. Apokalupsis is usually translated “revelation” or “disclosure.” Hence, the book pertains to a revealing or disclosing of something not apparent to the readers at the time the literary piece was penned. When used elsewhere in the New Testament, the word is simply translated “revelation” (as in Luke 2:32; Rom. 16:25; Eph. 1:17), without reference to any special form of writing. To call the book “The Apocalypse” is to transliterate the opening Greek word into English (i.e., make the Greek word look and sound like an English word). To call it “Revelation” is to translate the first word from Greek into English. It is the nature of the composition and its similarity with other compositions that lead scholars to prefer the term “The Apocalypse” to “Revelation.” In this presentation, we will use the terms alternately.
Due to its nature, the Book of Revelation has lent its name to a formal literary genre of writing called “apocalyptic.” Apokalupsis has been appropriated to reference a whole body of material that partakes of the elements found in the Book of Revelation. Writings similar in nature have a rather lengthy history, dating from the exilic and post-exilic Prophets. Apocalyptic writing flourished during the latter Old Testament period, during the Intertestamental period, and for a century after the New Testament era. So, “apocalyptic” literature was not born with the Book of Revelation. Revelation simply consists of the kind of writing that was well known in the Jewish world. But Revelation inspired a new category of thought with respect to ancient writing. Hence, a clear distinction exists between the use of apokalupsis in Rev. 1:1 and its meaning in the literary world.
Modern scholars use the term “apocalyptic” to identify a literary genre that contains visions interpreted for the seer by a heavenly messenger. The genre is the extension (or replacement) of prophecy by a supra historical presentation starting from contemporary events (LaCocque, Daniel in His Times, p. 4). Again, the word may be taken from the opening of Revelation, but the Book of Revelation does not, within itself, define apocalyptic. Neither does the dictionary definition of apocalyptic define Revelation.
Actually, Revelation takes the form of an epistle in its opening chapters, where its remarks are addressed to a specific audience. Individual messages are directed to seven churches in the Roman Province of Asia. However, the language of the text demonstrates early on that this is not an ordinary letter and that its principles are not confined to a specific time or series of events.
The Apocalypse reaches back to the Old Testament for part of its imagery. It connects Old Testament promises with Jesus. It elaborates on the portrait of Jesus found in the Gospels. It affirms the teachings of the Epistles with respect the work and position of Christ. In the end, Revelation acclaims the certainty of God’s sovereignty, his promises, and his purposes. The book makes a convincing case for the worthiness of Jesus. Only Jesus is found worthy to take a scroll from God’s hand and open it to reveal future events. With symbolism familiar from Old Testament texts, the book’s first readers would understand these symbols as well as the use of its form of writing. Through its signs and symbols, Revelation conveys the magnitude, seriousness, and certainty of the drama that lay ahead for the Christians addressed.
The theme of the Apocalypse is victory made possible by the work and position of Christ. Jesus is identified as both the lamb slain for sins and a victorious ruler. The One who brought redemption as the Messiah is the One whom God placed at his own right hand. Christ’s position is essential to the outcome of the drama, which features two personalities in conflict—Satan and the reigning Christ. Satan’s efforts to control are doomed to failure because God will provide ultimate victory over Satan’s power through Jesus Christ. God’s judgments show the defeat of Satan and his efforts to defeat righteousness.
The message of The Apocalypse is consistent with that of the rest of the Bible. Its position at the close of the canon signals its role. Revelation presents the consummation of all of God’s purposes and becomes the crowning jewel to all that precedes it. Its message is not limited to its immediate audience, but should inspire every Christian in every age.
Perhaps no other type of literature in the Bible is subjected to such diverse interpretation as Revelation. Perhaps the most difficult point to grasp will be the meaning of “fulfillment.” Is it always “literal” or can it sometimes signify a principle? How does one read apocalyptic and get its spiritual message without feeling obliged to read it as history written in advance?
A key to interpreting any book of the Bible is its intent. If one can discover why a composition was written, much of the guesswork can be removed. In the case of the Book of Revelation, something of purpose can be gleaned from a few passages. First, the message is directed to servants of God and is intended to be a blessing for those who give attention to it (Rev. 1:1-2). Clearly, the primary audience is Christians who lived in Asia Minor during the closing days of the first century. Original recipients were members of seven Asian churches, who received very specific words of encouragement and rebuke (Revelation 2-3). It follows, logically, that the remainder of the work is addressed to the same people. Today's Christians read the book to gain encouragement and warning, but Revelation must be interpreted with an awareness of those Asians who lived in the days of the apostle John. Whatever be the immediate application of some of the symbols, the body of the work addresses the relationship between God and Satan. In the end, God wins and Jesus Christ plays an important part in the contest.
Before going farther, we must entertain two corollary questions. To what extent does Revelation fits the literary genre of apocalyptic? To what extent should interpretation follow the apocalyptic regimen? We shall begin addressing these questions with a look at the nature of apocalyptic literature according to its classical characterization. We shall assume that proper interpretation of Revelation depends upon acquaintance of the scope, intent, and method of apocalyptic.
a. Apocalyptic and the Book of Revelation. If there is any part of the New Testament that is less understood, it is the apocalyptic sections. Rooted in late Old Testament literature, apocalyptic became a prominent way of communicating vital truths about God. Wrapped in historical events, apocalyptic lifts the veil so one can see God and other forces at work in our world.
Understanding apocalyptic opens new vistas, for no other writing form can do what apocalyptic can do. The lack of understanding of apocalyptic is responsible for an array of improbable theories and speculations. In some cases, the interpretations placed on apocalyptic writings have been dangerous and reckless. The results are often the opposite of what the author intended.
Through apocalyptic, the speaker or writer is able to convey ideas in more graphic ways than in conventional narrative. While some apocalyptic may be found in the Gospels in Jesus’ response to the disciples' question about the destruction of the temple, the most pronounced apocalyptic in the New Testament is found in the Book of Revelation.
The nature of apocalyptic literature. Apocalyptic, as a literary genre, presents a view of a prototypical heavenly order in which the author depicts how earthly realities are about to succumb to God's sovereign rule. Regardless of their perceived strength, humans will be unable to challenge the divine successfully, for neither humans nor Satan can prevail. A primary tenet is that God will act in keeping with his purposes to disenfranchise the forces of evil in the interest of his own lasting rule. Apocalyptic structure thus includes a revelation by God, given through a mediator, to a seer regarding future events (Barnabas Lindars, "Re-enter the Apocalyptic Son of Man," New Testament Studies, 22:1, 52-72; Paul D. Hanson, Old Testament Apocalyptic, pp. 27-75).
Apocalyptic addresses those whose social and political structures are about to collapse. In view of these events, apocalyptic usually points to a crisis with the intention of (1) offering comfort, hope, consolation, and exhortation to God's faithful people and (2) announcing a threat of judgment to those who oppose God's sovereign reign. Eschatological pericopes are formed into a pattern of crisis, judgment, and salvation. Apocalyptic opens one to a cosmic scope that transcends history and points to judgment and resurrection.
The novelty of apocalyptic arises from its appropriateness for dealing with matters that cannot be expressed in common language. It represents the conflict between powers and forces that are invisible to humans. Nevertheless, these forces define the spiritual battle into which every Christian is engaged (see Eph. 6:10-18). Apocalyptic has a way of portraying the battle in an effective manner. It shows how the cosmic order is interrelated with events that transpire on earth. Hence, this special type of writing filled a unique function.
The apocalyptic vision often concerns the succession of historical events where both the human and supernatural meet. Or, perhaps it would be more accurate to say that the physical reflects the supernatural realm. Where the future comes into play, there may be messianic events, ultimate victory for the righteous, resurrection, judgment, and the consummation of the world order (André LaCocque, Daniel in His Times, pp. 10, 12).
The intent of apocalypse is divine revelation. God is saying something to humans. And much of what he speaks relates to the future. Through its symbolism, God guarantees that he controls the destiny of the world and all spiritual powers. But it is the character of divine revelation that gives the apocalypse its unique sense of God's communication. Actually, the apocalypse is not radical in content; it tends to repeat and underscore in a dramatic way what should be common to the faith of God's saints. It is the unique matrix for conveying divine revelation that makes it significant.
Interpreting apocalyptic. Apocalyptic literature differs from straight prediction, story, parable, gospel, epistle, and other forms which constitute the Bible. Consequently, it cannot be read as a short story or physical description of some phenomenon. Here is where some interpretations fail. They fail to take into account the nature of the literature. Unless the interpreter understands the type of literature being interpreted, there will be no controls to interpretation. One must pay close attention to the identifications that the text itself makes and be reserved in making interpretations that are unwarranted. Care must be taken not to reduce symbols to physical images. And although apocalyptic tends to divide time and events into units, one is cautioned against lining these up in some ironclad scheme of future history writing.
Is the Book of Revelation an “apocalypse”? The opening word in the book says it is an apocalypse. The question, then, is not, Is the book an apocalypse? Rather, the leading question is this: Is Revelation to be treated as a work that belongs to the modern category of literary genre defined as “apocalyptic”? In other words, does Revelation fit the definition moderns have given the word?
First, we need to recognize that the definition of an apocalypse is manufactured. No ancient sat down and said, “I believe I will produce an apocalypse that conforms in every detail to the classic, dictionary definition.” The description of apocalyptic given above is a modern effort to discover common elements in apocalyptic writing from the period. It is an honest effort to combine the essentials that make a work qualify as apocalyptic writing. Are all apocalypses alike? Certainly not. Are they distinctive enough to warrant a separate category from other literary forms? We think so. But a commonly held definition is only as good as it measures reality or perceived thoughts. The definition should not be the measuring rod to interpret the Book of Revelation. Yet, the interpretation of Revelation should not be attempted without some sense of the category of literary expression to which the book belongs.
Each apocalyptic portion of scripture is unique. And so is the Book of Revelation. The Apocalypse stands alone in the New Testament. It is neither “Gospel” nor “Epistle.” Yet, it draws elements from both. The Apocalypse fits neither the category of history nor prophecy. And yet, it has a relationship to both. The Apocalypse draws from many forms of writing and blends them into a unique style. The overwhelming characteristic is apocalyptic.
b. Interpreting the Book of Revelation. Much of what one gleans from Revelation depends upon how the book is approached. If, for example, one takes the book to have primary application to its original audience, then it follows that the book contains material that would be especially pertinent to that audience. On the other hand, if one understands the book to be a survey of two thousand plus years of history, one is obligated to wait until history is complete before making a conclusive interpretation. Meanwhile, one who takes this approach speculates about the interpretation. When the speculation proves to be wrong, one’s effort prove a waste of time.
Over the years, would-be interpreters have conceived a variety of ways to understand The Apocalypse. The modern student’s initial response tends to be one of confusion, because he is unacquainted with both the Old Testament and the nature of apocalyptic writing. Those who hear sermons on Revelation usually hear messages that assume a giant battle at the end of time that leads into Christ’s appearance and the setting up of a millennial reign in Jerusalem.
Revelation is not the easiest book of the Bible to understand. But since it is in the biblical canon, it deserves serious attention. Getting the right perspective is of prime importance. If the intention of the author is missed, the best effort to understand his composition is rendered valueless.
During modern times, five basic theories have been advanced for interpreting Revelation. What sets a particular method apart from the others is the main idea it sets forth as a guideline for interpreting the book.
The Preterist method. The method is so name because it suggests that the matters referred to in Revelation took place in past time. The words found in the introduction—“to show his servants what must soon take place”—are taken seriously and point to time that immediately follows its composition. In the strict sense of the word, the book has been fulfilled totally. Partial subscribers to the view divide themselves along several lines. Some believe most, but not all, events have come to pass. Some believe the events foretold in Revelation were historical; others believe they were fanciful. For our purposes, the main point to remember about the preterist method is that it concentrates on fulfillment in the past.
The Continuous-Historical method. With the assumption that Revelation contains a running account of history—past and present—some have opted for the “continuous-historical” approach. The interpreter seeks historical events and personalities to fit the various elements in the book and is often revising those identifications.
The Philosophy of History method. This approach looks not for actual historical markers but for a general sense of historical fulfillment. Attention is given to spiritual forces behind events on earth without an attempt to identify specific events with those forces. Hence, in scope, the method pertains to all ages. The symbols used by the author may have significance throughout the course of history. They are not limited to a single event. Likewise, the story of Revelation is not continuous. Events rising out of the opening of the seven seals and the seven trumpets are not sequential. The connection is logical, but not connected through temporal events. The book is interpreted as a manifestation of the eternal principles set forth by God to govern the affairs of men. No doubt, Revelation does deal with principles. But the question is this: Should the method used in interpreting The Apocalypse be governed by a search for principles, or should the method seek understanding within the environment of those addressed?
The Historical-Background method. The idea behind this method is that Revelation is an imaginary illusion, aimed to accommodate the various emotions of man. It becomes a spiritualize experience for the reader as he relives John’s experience on Patmos. The model assumes the author wrote to encourage his readers. Necessary to interpretation is a thorough understanding of the environment—political, social, and religious—of the day. But the book itself is to be interpreted experientially.
The Futurist method. The basic idea of the futurist approach is that most of the contents of Revelation pertain to the distant future, particularly focused on the second coming of Christ and the setting up of a millennial kingdom on earth. For those holding this view, most of the contents await fulfillment near the close of the age. The view feeds human curiosity to know the future and to read the signs of the times. Particulars of the fulfillment are said to pertain to a seven-year period of tribulation. Interpreters following the method tend to be literalists, who look for a rebuilt temple in Jerusalem, embodied prophets, and an antichrist. While not all futurists are millenarians, the majority are. They tend to conflate material from Daniel with that of the Book of Revelation. Hence, even the Old Testament is not interpreted in view of Israel and God’s purposes as fulfilled in the Christ and the church, but in view of the establishment of a millennial reign of Christ on earth. Further, a significant number of futurists are dispensationalists, who follow the ideas of John N. Darby, who lived in the first half of the 19th century.
Darby held that the unbelieving Jews hindered what John the Baptist and Jesus set out to do with the kingdom of God. Because the majority of the Jews rejected Jesus, God postponed the kingdom until the end of the world. The church was established as a temporary measure. Hence, Old Testament prophecies regarding the kingdom do not apply to the church but to the kingdom at the end times. Near the end, a “rapture” will occur in which the believers will be caught up to meet Christ in the air. For the next seven years, the antichrist will reign. The Jews will make an agreement with the antichrist that will enable all of them to return to Palestine, rebuild the temple, and offer animal sacrifices once again. Within three and one-half years, the antichrist will demand worship by the Jews and those who have become Christians since the “rapture.” A great tribulation will break out, but finally Christ will arrive to slay the antichrist at Armageddon. Following his victory Christ will return with the faithful to establish his physical kingdom that will last for 1,000 years. The faithful will be given cities over which to rule based on the degree of their faithfulness. The dispensational futurists are represented in many Protestant denominations and they are fond of the Scofield Bible (first published in 1909).
Futurists who do not hold to dispensational views espoused by Darby and Scofield may look for a great tribulation in which all believers will pass, a rebuilt Babylon, a personal antichrist, and a longer time than seven years for the fulfillment of the prophecies of Revelation. In both instances, however, the bulk of the Revelation is believed to apply only to those who are exposed to the great tribulation (Summers, Worthy Is the Lamb, pp. 28-31).
Seeking meaning through an analysis of the text in view of its nature and suggested intent. Since Revelation contains symbolic language, the symbols are actually suggestive of something other than the literal meaning. A symbol puts into visible form that which is invisible. Therefore, a proper method must assume the symbols are always figurative or, at least rarely, literal.
As for the time of fulfillment, if we are to be honest with the book, we must seek primary fulfillment in the past. The book was written to people who lived in the late first century. We are a later audience of people peering into their world. However, the principles drawn from the work persist into our day and beyond. So, we look first for understanding within the ancient world, and then we seek application in our own world.
Steeped in Old Testament imagery, Revelation should be interpreted in light of the Old Testament terminology and symbolism. However, Old Testament symbolism will not always have the same implication and may not refer to identical events as those depicted in Revelation.
Since apocalyptic seeks to convey a larger story than its symbols, the book should be interpreted much like a parable. The particulars contained in a parable serve to carry the story to its conclusion. It is not the particulars that are important but the point the parable seeks to make. Similarly, the visions seen by John carry the reader to the end and are not meant to have specific meaning for each detail.
Exegesis begins with identifying the author’s intent. In the absence of a precise statement of intent, the interpreter should pick up on hints within the text. For example, when John declares his message to be that “which God gave . . . to show his servants what must soon take place” (Rev. 1:1), he is suggesting that something important to the original readers was being revealed. As the book unfolds, one gets the picture that the people addressed were Christians who faced many uncertain circumstances that could threaten their faith. The specific audience is identified as “the seven churches in the province of Asia” (Rev. 1:4; cf. 1:11). The question as to what God will do to those who have taken the lives of those who have died for the testimony of Jesus (Rev. 6:9-11) is ultimately answered (Rev. 17:6; 20:4). As for the believer, "Let him who does right continue to do right; and let him who is holy continue to be holy" (Rev. 22:11), for the victory over evil has been won and waits only God’s good time to demonstrate.
The opening chapters of The Apocalypse provide the background for what follows in chapter 4. Here is where the intended audience is specified--those Christians who constitute seven churches in the western region of present-day Turkey. The symmetry of the section can be seen in the way the Lamb is initially introduced and the partial characteristics are employed in the letters to each of the seven churches.
Following a salutation, the emphasis of the chapter is on the Lamb. The Lamb, Jesus Christ, holds the key to the plight of the believers. Although his ultimate position is not detailed until chapter 5, there is no doubt of his prominent place in the book’s message.
Whereas in the epistles, the christological discussion regarding Jesus is theological in tone, here in Revelation it is more practical. As ruler of the church, Jesus comes to the believers and shows his pleasure and displeasure in what they are doing. His presentation is unmistakable. He holds the authority to act on behalf of the saints, but he also holds them accountable for their conduct.
The recipients of the seven letters share much in common. Their connection with the Lamb is noted in the introductions. They are all related to God through faith in Jesus Christ. What emerges as different is their particular circumstance. Some face persecution. Others have begun to rely upon themselves more than upon God. Still others find themselves being ravaged by false teachers.
The letters to the seven churches of Asia raises many practical questions. With respect to Sardis, one gets the picture that most of the congregations needed reformation. Questions that rise from this situation are numerous. Who is responsible for leading the reformation? What should be the attitude of the more "spiritual" toward those who are less spiritual? How should one continue with a church that is dominantly unspiritual? Then in Laodicea, the question that to arise may have to do with continuance in a church that is indifferent. A minority cannot always bring about revival or set the path for reformation.
Revelation employs many images. For the most part, these are drawn from the Old Testament. As they are employed in apocalyptic, they may take on more of a “spiritual” or symbolic meaning than they do in their original setting.
Symbolic identifications made in the book itself become a key to interpretation of apocalyptic. For example, the dragon of Rev. 12:9 is identified with Satan. The golden lamp stands of Rev. 1:20 are seven churches. Some of these identifications are suggestive. For example, the harlot of Rev. 17:18 is the great city, which is, undoubtedly, Rome. The precise meaning of identification such as the seven stars of Rev. 1:20 is sometimes debated, even though the stars are identified as the angels (messengers) of the churches.
The various visions of Revelation should be seen as part of a whole message. While seals, trumpets, and bowls of wrath are presented in somewhat sequential form, they do not necessarily find interpretation in a lineal timeline. They are sequential in that they portray successive messages of warning and judgment upon evil, but no historical time periods are suggested. The subject appears to be the evil work of Satan and God’s ultimate judgment on him and his instruments as they are represented in the civilization of the Roman Empire.
Activity. For some experience in interpreting a different type of prophetic pronouncement, turn to Rev. 1:1. Is there any statement that would suggest a time frame for the fulfillment of the events foretold? Can one rightfully interpret Revelation as primarily an end-time prophecy? From chapters 2 and 3, what conclusion can be drawn as to the people for whom the Apocalypse was originally intended? Does Rev. 6:9-11 shed any light on Rev. 20:4-6? Can one legitimately interpret the “thousand years” of Rev. 20:2 literally and then interpret “key,” “chain,” “dragon,” “bound,” and “the Abyss” figuratively? If those who reign with Christ are “the souls of those who had been beheaded” (a reference in 20:4 that recalls those who appear in 6:9-11), can one legitimately interpret the passage as referring to all Christians? The careful interpreter may not always know the full explanation of a passage, but he/she can certainly rule out some things that the passage does not mean.
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