During the season of Easter this year, we are following a short sequence of readings from the book of Revelation. The first such reading (Rev 1:4–8) was last Sunday, setting out the writer and the audience, as well as the key focus of the book: “Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth” (1:5).
The book begins with a striking opening phrase—in Greek, it reads apokalypsis Iesou Christou (1:1). The first word in this phrase can be translated in two ways, resulting in the two most common titles for the book—“Revelation” or “Apocalypse”.
The word revelation is related to a Latin word which means to disclose or make known; the word apocalypse is the Greek term which means to uncover or expose. This word sums up the distinctive nature of the book right at the start—this is an exposé of the highest degree!
The content of this exposé is declared to be “the word of God and the testimony of Jesus Christ” (1:2, 9). The book ends with a reminder that Jesus sent his angel to John with “this testimony for the churches” (22:16). All of this is being done in a context of some urgency: “the time is near” (1:3), for Jesus is coming soon (1:7; 22:7, 12, 20; see also 2:16; 3:11; 22:6).
The book was written to be read aloud (1:3; 22:18); it seems to invite the people listening to the story to envisage what is being described by using their own imaginations. This is already evident in the way that the dramatic tone builds in the opening sections of the work. First, in the section of the book set for last Sunday, there is a hymn in praise of Jesus, reminiscent of poetic sections in other New Testament books as well as in Hebrew Scripture (1:5–8).
Next comes a description of the author and the process of creating the book (1:9–11). This was apparently initiated by “a loud voice like a trumpet” (1:10) —a voice which belonged to a distinguished figure with an ominous presence (1:12–16), whose appearance caused the writer to “fall at his feet as though dead” (1:17). The scene is thoroughly biblical, in keeping with the pattern of portentous announcements in Hebrew Scripture as well as in the early chapters of some Gospels. This will be the first of a number of visions, in which startling creatures declare unnerving messages in vividly dramatic ways.
The Revelation of John was not the first book of this kind ever written; in fact, Jewish writers had been producing literature like this for some centuries, recounting visions of the heavenly realm and reporting teachings which have been passed on by ancient figures from the heavens. In the Hebrew Scriptures, there are sections of the prophetic works which have the same kind of tone, as prophets report the visions they have seen and the oracles they have heard from the Lord.
Indeed, within other parts of the New Testament, there are indications of similar interests and ways of viewing the world—a view that is often characterized as “apocalyptic”. The figure of John the Baptist can best be appreciated as an apocalyptic figure, declaring that the Messiah has come and the kingdom is at hand (Mark 1:7–8; Matt 3:2).
Jesus continued the apocalyptic message of John by announcing that the kingdom of God was near (Mark 1:15; Matt 4:17) or, indeed, present (Luke 17:20). Many of the parables of Jesus and not a few of his teachings reflect an apocalyptic view of reality (for instance, Mark 13:14–37; Matt 24:45–25:46, Luke 17:20–37).
The letters of Paul contain clear pointers to the way that Paul viewed the world through an apocalyptic lens, in which the return of Jesus would take place soon and the kingdom of God would be ushered in (1 Thess 4:13–5:11; 1 Cor 7:29– 31, 15:20–28; Rom 8:18–25). The view that “the last days” were to come was also held by other writers (Heb 1:2; James 5:3; 2 Tim 2 Pet 3:1–5; Jude 17–19).
The apocalyptic worldview had been developing in Israel for some centuries. From their origins, prophets had delivered oracles in the name of the Lord; over time, they also began to incorporate accounts of visions in their messages (Isa 6; Jer 24; Ezek 1, 2–3, 8–11, 37, 40–44; Dan 2:19; Joel 2:28–32; Amos 7–9; Obad 1; Hab 2; Zech 1–8).
In the later stages of the prophetic movement in Israel, this form of communication becomes dominant. The last half of two prophetic books (Daniel 7–12; Zech 9–14) contain interrelated sequences of visions in which contemporary events, and perhaps also future events, appear to be depicted in symbolic form.
This trend continues on in a number of books written through the second and first centuries BCE, many of which still survive today. In this period we find various works which use heavenly messengers to reveal insights about mysteries and provide predictions about the future.
Most widely-known are 1 Enoch, 4 Ezra, and 2 Baruch; in addition, a number of works in the Dead Sea Scrolls are apocalyptic in nature. All these works contain literary features typical of apocalyptic works, as well as certain theological elements relating to the end of the ages.
As we read the book of Revelation, we can identify certain literary features which are quite characteristic of apocalyptic literature. The authority of the author is a key concern (1:9–10; 22:8–9) and the declaration is made that what is now being revealed is a mysterious secret (1:20; 10:7; 17:5, 7). This revelation comes direct from God through his authorized messenger (1:1–2, 11– 20; 22:8–10).
The warning not to change the text (22:18–19) is characteristic of apocalyptic, as is the regular reminder of the author’s expectation that the present era is coming to an end (2:26; 21:1, 4) and his description of a vision of the beginning of a new era (1:1; 7:9–17; 11:19; 21:1–22:7; 22:12, 20). The role of angels and visions reflects typical apocalyptic features.
Also typical of apocalyptic are the many coded depictions which are conveyed in numbers: four (4:6–8; 5:6, 14; 6:1–8; 7:1–3, 11; 9:14; 14:3; 15:7; 19:4; 21:16); ten (2:10; 12:3, 18; 17:3, 12–16); twelve (12:1; 21:12–14, 21; 22:2); twenty-four (4:4, 10; 11:16; 19:4); 144,000 (7:4–8; 14:1–4); and the intriguing 666 (13:18).
Of course, the number seven, which recurs in numerous places throughout the book, is very significant: there are seven letters, 1:11; seven golden lampstands, 1:12, 20; seven stars, 1:16, 20; 2:1; seven angels, 1:20; 3:1; 15:7; seven spirits, 1:4; 3:1; seven seals, 5:1; seven horns and eyes, 5:6; seven trumpets, 8:2; seven thunders, 10:3–4; seven diadems, 12:3; seven plagues, 15:1, 6; seven golden bowls, 15:7; 16:1; and seven heads, 17:3, 9–10.
Finally, there is the crucial appearance of Babylon as a coded symbol of Rome (17:5, 18). This is a code used also in Jewish apocalyptic works.
The reader (or listener) of this work is invited into a world of unfettered imagination, with evocative imagery, enticing language, and disturbing rhetoric. The book appears to be describing the events that will take place in the immediate future; these chapters set the scene set for what will later be revealed as a colossal, cosmic battle between good and evil.
However, the style of the work is never straightforward and the message is never declared in direct propositional form. Many of the scenes contain words, images, and ideas which are already familiar from the Hebrew Scriptures— although they appear to be arranged in inventive new ways. Making sense of this book requires an act of creative imagination alongside a process of careful exploration, investigation, and interpretation.
The visions that are included in this spectacularly dramatic book evoke biblical language and imagery in various ways, as the author envisages the future by drawing from the scriptures of the past and reworking the images and ideas found within them as a message for the present.
“Worthy is the lamb that was slaughtered”: a paradoxical vision (Rev 5; Easter 3C)