I think it goes without saying that no book in the Bible has been subject to a more varied interpretation than the sixty-sixth one: Revelation. Those in Christian circles either love it, or fear it. They either read it all the time, or not at all. But those who have read it (including myself), or have at least tried, most likely lack a complete understanding. Therefore, in Part 5 of this blog series we will turn our attention to this mysterious book.
The name of the book is taken from its opening verse: “The revelation of Jesus Christ that God gave Him to show His slaves what must quickly take place…” The word translated “revelation” is the Greek word ἀποκάλυψις (apocalypsis), from which we derive the English word apocalypse. According to BLB, the word means to disclose previously unknown truth, or literally to lay bare or make naked (click here to see the lexicon). So right from the start we know that in this book God is going to reveal truth to those who read it about events that will soon take place.
We can gather more important information from the rest of 1:1 and into v2: “He (Jesus) sent it and signified it through His angel to His slave John, who testified to God’s word and to the testimony about Jesus Christ, in all he saw.” A man named John was used to record this revelation, a revelation which he “saw.” This means he had a vision, or several visions, of these events. In fact, the book of Revelation states fifty-four times that John “saw” something. But who was this John? Was he the same John who authored the gospel and the three short epistles? Some say it was a different John, yet the bulk of recent scholarship suggests that it was indeed John the apostle, who had already penned four other New Testament books. The second century church father Irenaeus considered John the apostle to be the author of Revelation. This is important because Irenaeus was a student of Polycarp, who was a contemporary and a friend of John the apostle.
When it comes to the interpretation of this book, several things must be kept in mind. First of all, these visions were seen and this book was written at the end of the first century AD (ca. 95). Secondly, this book was addressed to the seven churches of Asia Minor, which were located within the powerful Roman Empire. When we combine these two facts, we understand thirdly, that these people were under the reign of the emperor Domitian, who advocated and practiced the persecution of believers. John references this persecution in 1:9, where he states, “I, John, your brother and partner in the tribulation…” It is referenced again in 2:9 in the letter to Smyrna, “I know your tribulation and your poverty…” As with any other book of the Bible, we must always keep the situation of the original audience at the forefront of our minds when interpreting it.
Though not an exhaustive list, a fourth and final thing to keep in mind when interpreting Revelation is its genre. The sixty-six books of the Bible are composed of several different genres, such as narrative, poetry, prophecy, and epistle. The book of Revelation is a combination of three different genres. First of all, it is an apocalyptic book (remember, the word revelation comes from the Greek word meaning apocalypse). Apocalyptic literature, both inside and outside the Bible, uses numbers, symbols, and figurative language to convey its message. For this reason, it cannot and should not, be interpreted literally. And though these symbols and figures may be frightening, it should be understood that apocalyptic literature was actually written to give hope. This book is not attempting to terrorize its readers with nightmares. Instead, it was written to give hope to those experiencing trials and tribulations (then and now).
This book also falls under the genre of prophecy. As we already saw in 1:1, the book was written to disclose things that will soon take place. Also, in 1:3 we read, “Blessed is the one who reads and blessed are those who hear the words of this prophecy…”
Thirdly, Revelation also contains epistolary features. 1:4-8 introduces the author and audience and includes a standard greeting, such as the letters of Paul. Also, the entirety of chapters 2 and 3 contain seven letters, one to each of the churches of Asia Minor (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea).
All of this information (including the author, audience, date, genres, and purpose of the book) should be plenty to get anyone on the right track when it comes to interpreting Revelation. Now, with all of this in mind, let’s look at three ways this book has been understood historically.
A Preterist View
A preterist interpretation of prophecy suggests that the events prophesied have already been fulfilled. So those who hold to a preterist view of Revelation believe that every single prophecy in the book has already occurred. But with all the events that still seem futuristic to most, how do they see them as already fulfilled? First of all, they date the writing of the book earlier than 95 AD. This allows them to say that all the prophecies were fulfilled within the first century and experienced by the original audience. Secondly, they look to the Jewish historians Josephus and Suetonius and see several events they recorded as the fulfillment of Revelation’s prophecies. Even when it comes to the new creation of chapters 21 and 22, those holding to a preterist view say we are already experiencing it.
In favor of this view is the statement in 1:1 that these events must quickly or soon take place.
A Futurist View
It should be mentioned from the start that there are differing degrees of this approach. Some futurists say that none of the events spoken of in Revelation have been fulfilled, while others say some have and some have not. Understanding that this book was addressed to first century Roman residents, it would be difficult to see everything in the book as future. At the same time it is hard to deny that most of the events do seem still in the future, especially the events of chapters 19-22 concerning the return of the Lord, the judgment, and the new creation.
An Idealist View
This view takes to heart the fact that Revelation is apocalyptic literature. Interpreting it as such, those who adhere to this view see the events as mostly symbolic and as an attempt to lift the spirits of persecuted believers. Instead of looking for the fulfillment of each and every prophecy, the idealist steps back and takes a very wide-angled view. When this happens, Revelation can be summed up in one statement: Christ, and therefore believers, have secured the victory!
I am a huge advocate of interpreting biblical texts the way the original audience would have understood them, always taking the genre into consideration. When it comes to Revelation, this leads me to believe that a combination of the futurist and idealist approaches are the best way to go. I have no doubt that, even though 1:1 does mention things happening quickly, some of the events prophesied have yet to be fulfilled. At the same time, I don’t look for the fulfillment of every single stroke of every single letter. Revelation is best understood when a broad approach is taken. We don’t want to miss the forest for the trees. We don’t want to get bogged down in the details and miss the main point of the book. And what is that? The fact that Christ has triumphed over Satan, evil, and death and that believers will one day share in that victory for all eternity. According to 22:5 the saints will reign with Him “forever and ever.”
Revelation teaches us what the rest of the Bible has already taught us: God is a God of love and justice; He saves those who are His and sends His wrath upon those who are not. Only in the end, these things will happen on a grand scale and will last for all eternity. Those who are His will live with Him in the new creation, while those who are not will be in anguish.
My prayer is that with this information and guidance, you will no longer be afraid to open up the book of Revelation. And when you do, may you be challenged and may you be changed!