Revelation

Learning Objectives

• Describe the literary nature of Revelation
• Outline some of the interpretive challenges found in Revelation
• Discuss guidelines for interpreting Revelation

Begin this module by viewing the following  video 

Introduction

The book of Revelation is unique within the NT literature; it is also notorious for confounding interpreters. The book records a revelation given to John (1:1) on the island of Patmos, and this revelation combines the features of the epistle, prophecy, and apocalyptic (see Klein, Blomberg, and Hubbard 2017, pp. 558-567; Fee and Stuart, 2003, pp. 250-53). Using these various genres, Revelation tells a story with characters, setting changes, a gripping plot, and an epic climax. In terms of its layout, Revelation has a prologue (1:1-8) and epilogue (22:6-21); its narrative is plotted along four visions (1:9; 4:2; 17:3; 21:10) and propelled forward by the opening of numerous heavenly scrolls (Köstenberger and Patterson, 2011, pp. 533).

Revelation as Epistle

One genre featured in the book of Revelation is the epistle. Revelation 1:4 begins in typical epistolary fashion, “John to the seven churches that are in Asia: Grace to you….” Moreover, in Revelation 2-3 we find John recording the reigning Jesus’ message to each of these seven churches, commending, encouraging, and/or admonishing them as necessary. The interpreter should approach this element of Revelation using the principles discussed in the previous module. For example, one should seek to understand the circumstances and setting of each of the seven churches to hear the message and interpret the particular details as the original recipients would have. That the churches were real communities experiencing actual persecution and harassment or at least the threat of them is an important aspect for interpreting the book’s message.

Revelation as Prophecy

John’s revelation also includes prophecy. Indeed, as a piece of prophetic literature the Revelation of John stands in the tradition of Isaiah, Jeremiah, and Ezekiel – the major OT prophets (Klein et al., 2017, p. 561). As such the interpretive principles discussed in module 5 will have relevance for the interpretation of Revelation as well.

The question of Revelation’s relation to time is complex and debated; unsurprisingly, there are multiple approaches evidenced in the history of interpretation of Revelation. For example, the preterist position will view all events described prior to chapter 19 as having already occurred, while the futurist reads these same events (at least after chapter 6) to be still future; the historicist will trace such events through the history of the church, whereas the idealist interprets the same information symbolically in terms of a battle between good and evil (Köstenberger and Patterson, 2011, pp. 522-525). 

While we cannot here discuss the various visions or scrolls in detail, it is important to keep in mind that Revelation was written as a prophetic word from God to the first century churches outlined in Rev 2-3. For example, one issue of particular interest for interpreting the prophecy of Revelation is the “thousand years” or millennium detailed in Rev 20:1-6. This issue has been variously interpreted (see e.g., Clouse, 1977). Some take it to describe an actual period of time that will be experienced after Christ’s second coming (premillennialists); others see that actual period of time preceding Jesus’ second coming (postmillennialists); others still interpret the “thousand years” symbolically, taking it to refer to Jesus’ current reign in the hearts of believers, or to the final state of the new heavens and new earth (amillennialists). While such a debate extends beyond the discussion here, the point to bear in mind is that whatever was “foretold” (future) or “forthtold” (present) must be a message that benefitted the churches in their present situation. 

Revelation as Apocalyptic

The third genre in Revelation is apocalyptic. In module 5 we noted that apocalyptic includes, among other things, visions, symbols, numbers, and a depiction of God’s salvific intervention from the outside. Interpreting such symbols as are found in Revelation – e.g., 7 lampstands, 7 seals, the 144,000, the little scroll, the two witnesses, 7 trumpets, the great prostitute, the dragon, the beasts, the Lamb – can be fraught with difficulty. Some measure of the challenge is circumvented when the interpreter avoids interpreting them literally. The best approach is to “study each scene and each image in light of what Revelation itself tells us about them, in light of relevant OT backgrounds, and in view of other historical information of which John’s first century audience would have been aware” (Klein et al., 2017, p. 564). Of paramount importance in this process is to remember that the original meaning of the text cannot be something that would have been incomprehensible to the original readers.  

Guidelines for Interpreting Revelation[1]

1. Remember the Revelation was intended to communicate to a group of churches in the first century.
2. The message cannot mean something incomprehensible to original readers.
3. Interpret the epistolary elements along the lines of normal epistles (e.g., historical-cultural background features, literary context, etc.).
4. The prophecies predict literal events, but the descriptions do not portray the events literally.
5. Be aware of the use of OT as a background for images.[2]

References

Clouse, R. (1977). The meaning of the millennium: Four views. Downers Grove, IL: IVP.

Fee, G. & Stuart, D. (2003). How to read the bible for all its worth. Third edition. Grand Rapids, MI. Zondervan.

Klein, W., Blomberg, C., & Hubbard, R. (2017). Introduction to biblical interpretation: Third edition. Grand Rapids, MI: Zondervan.

Köstenberger, A. & Patterson, R. (2011). Invitation to biblical interpretation: Exploring the hermeneutical triad of history, literature, and theology. Grand Rapids, MI: Kregel. 

Pate, C. (2016). Interpreting revelation and other apocalyptic literature: An exegetical handbook. Grand Rapids, MI. Kregel.

[1] This list was adapted in part from Klein et al., 2017, pp. 558-566.

[2] See further, Pate (2016).