Revelation as apocalyptic literature
Introduction:
The book of Revelation is one of
those books that some people either steer clear of, never reading it or are so
enamored with it that they see it being fulfilled and unfolding in the news
headlines every day. In fact there was a New Testament published in 1973 that
contained "Revelation visualized"[1]
which gave charts and pictures taken from that period of time, all meant to
show how Revelation was starting to be fulfilled. Of course not everyone is
polarized to either of these extremes but there does seem to be a large number
of people that fit into these two categories.
What is it about Revelation that
makes some fear to read it and others think it's being fulfilled before their
very eyes? It's my opinion that one main reason for this is because many don't
know what kind of literature Revelation is. We simply don't read this kind of
literature today[2]
and because of that we don't have the categories it takes to properly understand
this book. Just as most people have no problem reading the newspaper and
distinguishing the different styles in it (Comic, obituary, classifieds,
opinion sections, ect.) if we understood the style of writing that Revelation
is then more people would have a better time reading and understanding it.
Another problem is the fact the
Revelation is the only book in the New Testament written in this style. There
are other portions that show signs of this kind of writing such as Matthew 24,
but overall Revelation is the only New Testament book that is classified as
apocalyptic.
What is Apocalyptic?
Because we today don't read this kind of literature it
can be difficult for us to properly understand what is being said[3] and
how, if at all, these things might apply to us today. The first step in understanding Revelation is to ask, "What is
apocalyptic literature?" This genre of writing was developed and used
primarily between 210 BC and 200 AD.[4] One of the more well known books written in this genre is the
biblical book of Daniel found in the Old Testament. Daniel is considered by
some to be the foremost literary example of this type of genre found in the
bible.[5]
The apocalyptic genre was primarily
a Jewish style of writing[6]
which was developed during times of persecution and oppression.[7]
The main focus of Apocalyptic writings were to supply hope and encouragement in
times of intense persecution and affliction. For example we see a major
religious persecution under Antiochus Epiphanes (he lived from 215 BC – 164 BC) where some picture God cutting the oppressor down while being delivered by
the Messiah.[8]
The function
of this style of writing was meant to reveal something.[9] The
persecution and suffering that one can see is not what is most real in life.
The revealing has to do with showing that the adverse conditions of this
present world will end in judgment for the wicked and vindication for the
righteous.[10]
There
are some key elements that most apocalypses use and if we are to properly
understand Revelation we must understand not only that it's written in the apocalyptic
genre but also what are some of the key features of this style of writing.
Some of the marks of apocalyptic literature
There are numerous elements that
scholars have found that most apocalyptic literature contains.[11] Some of these are the use of angels as guides, the use of symbols,
and an emphasis on the kingdom breaking into history.
Conversations with angelic beings is
a common feature. Often the author of an apocalypse is accompanied by an angel
or some other kind of heavenly being who acts as a guide.[12]
For example Revelation mentions John receiving this revelation from an angel
(Revelation 1:1). Again in Revelation 22:6 we have an angel mentioned who was
to show God's servants things that were soon to take place.
Usually these writings are pseudonymous claiming to be written by
one of Israel's past historical figures such as Adam or Moses.[13]
This is one of the major differences between other apocalyptic writings and
Revelation. Most of the other apocalyptic texts are written under the name of
some long dead biblical figure but Revelation states that John was the
recipient of this revelation and was to write it down (Revelation 1:11, 21:5).
Often the theme of God's kingdom
breaking into history is a major focus.[14]
In Revelation 22:6 we are told that "The kingdom of the world has become
the kingdom of our Lord and of his Christ". Clearly God's kingdom has
broken in and has completely taken over.
There is usually a strong contrast
between this world and the world to come.[15] Revelation 21:1 speaks of a "new heavens" and a
"new earth".
There is also an extensive use of
symbols in apocalyptic literature.[16] One writer said, "Symbols are a stock in trade of the
genre."[17] Revelation is full of symbols, for example we have the seven
golden lampstands and the seven stars, which are all symbols for seven angels
and the seven churches (Revelation 1:12, 16, 20).
With all of these things in mind
scholars have distinguished two main types of apocalypses, the historical type
that gave large overviews of history, like that found in the book of Daniel and
the mystical kind which describes the climb of the seer through the heavens as
Revelation does.[18]
Understanding and interpretation
Understanding that Revelation is
apocalyptic literature helps with proper interpretation because we will steer
clear of those types of interpretation that go against this kind of genre. For
example because we know that apocalyptic literature is literature meant to
unveil or reveal something it cannot be used as a secret code kind of writing. The
symbols are not meant to hide something but to reveal something, to explain
something. When John mentions that there were seven golden lampstands, he isn't
trying to hide what those lampstands refer to, in fact he tells us what they
are later on. The point of the symbol is to draw a picture in our minds. So
Revelation isn't written in code language intended to be hidden from the
Romans.
Because apocalyptic literature
employs symbolic language that is meant to draw a picture in our minds, we must
also refrain from making these symbols too literal.[19] For example some have theorized that portions of Revelation is
discussing nuclear warfare because they are trying to make it as literal as
they can.[20]
One of the major themes in
apocalyptic literature is that of encouragement. When people are persecuted for
following God, for striving to be pious, this can cause people to wonder where
is God and what is he doing? This certainly happened during the time of Antiochus Epiphanes as well as during the
reigns of Nero and Domitian.
Understanding that the theme of
apocalyptic literature is to encourage those who are suffering helps us
interpret Revelation properly. The main focus of this kind of literature is to
unveil what is actually going on and to offer comfort, encouragement, and hope
for the present.[21]
Any interpretation that doesn't take into consideration that fact is deficient.
It simply doesn't understand the purpose of this kind of writing.
Understanding these important
elements and the overall theme helps us to see that the majority of what
Revelation is speaking about has to do with those living in the first century and
not for those living thousands of years later, otherwise it would be of little
or no comfort for those living during John's day.
Conclusion
Revelation is a book that shows us
the glorious gospel in picture language. The theme is one of encouragement and
hope to John's readers. It's a powerful an imaginative look at the one who came
to set us free from sin and death, Jesus Christ. In Revelation we see the conquering
lion who destroyed Satan, sin, and death by becoming the lamb that was slain. In
the end if we don't understand that Revelation is a proclamation of the
crucified and risen Lord we have missed what Revelation is all about.[22]
[1]
Kirban, Salem. Kirban's Prophecy New Testament (Chicago: Moody Press,
1974).
[2] Dr.
Linebaugh, Jono. NT504, Lesson 53
[3] Ibid.
[4] J.
E. H. Thomson, “Apocalyptic Literature,” ed. James Orr et al., The International Standard Bible
Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 162.
[5]
Paul D. Hanson, “Apocalypses and Apocalypticism: Introductory Overview,” ed.
David Noel Freedman, The Anchor Yale
Bible Dictionary (New York: Doubleday, 1992), 280.
[6] J.
E. H. Thomson, “Apocalyptic Literature,” ed. James Orr et al., The International Standard Bible
Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 162.
[7] D.
A. Carson and Douglas J. Moo, An
Introduction to the New Testament, Second Edition. (Grand Rapids, MI:
Zondervan, 2005), 714.
[8] J.
E. H. Thomson, “Apocalyptic Literature,” ed. James Orr et al., The International Standard Bible
Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 162.
[9] Dr.
Linebaugh, Jono. NT504, Lesson 53
[10]
Paul D. Hanson, “Apocalypses and Apocalypticism: Introductory Overview,” ed.
David Noel Freedman, The Anchor Yale
Bible Dictionary (New York: Doubleday, 1992), 281.
[11] J.
J. Collins, “Apocalyptic Literature,” ed. Craig A. Evans and Stanley E. Porter,
Dictionary of New Testament Background: a
Compendium of Contemporary Biblical Scholarship (Downers Grove, IL:
InterVarsity Press, 2000), 41.
[12] D.
A. Carson and Douglas J. Moo, An
Introduction to the New Testament, Second Edition. (Grand Rapids, MI:
Zondervan, 2005), 714.
[13] Ibid.
[14] Ibid.
[15] Ibid.
[16] Ibid.
[17]
William W. Klein, Craig Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (Nashville, TN: Thomas
Nelson, 2004), 445.
[18] J.
J. Collins, “Apocalyptic Literature,” ed. Craig A. Evans and Stanley E. Porter,
Dictionary of New Testament Background: a
Compendium of Contemporary Biblical Scholarship (Downers Grove, IL:
InterVarsity Press, 2000), 41.
[19]
William W. Klein, Craig Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (Nashville, TN: Thomas
Nelson, 2004), 445.
[20] Jon
Courson, Jon Courson’s Application
Commentary (Nashville, TN: Thomas Nelson, 2003), 1709.
[21] Dr.
Linebaugh, Jono. NT504, Lesson 53
[22] Ibid.
