First and foremost, what exactly are we dealing with when we read Revelation? A road-map to the future, or a timeless truth/reality? Is Revelation describing modern 21st century technology, or utilizing symbolic imagery to reveal the true nature of worldly realities that were true both today and in John's day?
Additionally, identifying the type of literature we are dealing with in regards to Revelation is crucial in how we go about interpreting it. When you read poetry, you read it a certain way. You don't read it the same as a history book. You don't read a newspaper like you read a crime novel. The Bible is constructed of a variety of different literary types. Narrative, history, poetry, lament, letters, prophecies, and apocalypses. (Noting that "apocalypse" in Greek simply means "to reveal." Thus, Revelation is about pulling back the curtain and revealing something that had been previously hidden.)
An "Apocalypse"
Revelation is written in what is called "apocalyptic" style - a type of writing that was utilized roughly 100 years prior and 100 years after the death of Christ. Typified by the sweeping cosmic battle between God and his Messiah against Satan and the forces of evil, apocalyptic writing utilized symbolic images of celestial bodies, animals, numbers and figures, in order to edify and give hope to those living under persecution. Its purpose was to give hope to those who struggled on account of their faith while simultaneously warning those who acquiesced too much to worldly temptations. When compared and contrasted with other apocalyptic writings of its day (most notably works such as 2 Esdras/4 Ezra, Enoch, etc.), the main images and figures of Revelation are oddly familiar.
Authorship
That said, Revelation stands alone amidst other apocalyptic writing. Unlike most apocalyptic literature, which usually claimed to be written by some hero of the faith (Abraham, Enoch, Ezra, to name a few), Revelation's author identifies himself simply as "John." It also claims certain elements that are absent from most other apocalyptic writing - such as being a letter written to specific congregations as well as a prophecy.
Congregational Letter
Therefore when reading Revelation, we must keep all these issues in mind. It is a letter that had a specific audience, addressing specific issues that its original hearers/readers would have found value and meaning. Like the epistles of Paul and other New Testament writings, letters were usually written to inform congregations about pressing matters that existed in their day and time.
A Prophecy
At the same time, the author identifies the letter to also be a prophecy, following in the footsteps of the tradition and practice of prophets that had come before. Prophecy in the Old Testament style was never mere "fortune telling." It served to both give a warning to its hearers so they would repent from whatever self-destructive path they had ventured down, and offered a promise for those who heeded the warning. Revelation acts no differently. Rather than "fortune telling," Revelation is a call for change and repentance.
The prophets that most think of when they think of "prophets" (Hosea, Amos, Ezekiel, Isaiah, etc) were raised up in reaction to something that was going on within the Israelite culture at the time. These prophets called upon Israel to change its ways, to live the way in which God had commanded them to live - with justice, mercy and humbleness. They were advocates for the poor and the oppressed, seeking justice in the midst of injustice. The warning was if they were going to persist in their "ungodly" ways of oppression and unfaithfulness, destruction would surely come upon them.
The destructive warnings that were given were given for a purpose - not that the destruction couldn't usually be averted, but was telling people that if they continued on their current path, destruction would be the result. Yet hope still remained that repentance would occur and judgment would be averted.
Despite the coming destruction, God promises not to abandon his beloved people. Remnants will be saved, a messiah shall come and deliver them. Relationship will be restored. These words of promise were always delivered alongside the harsh words of warning and judgment. The warnings and promises in Revelation are no different.
Contrary to most modern understandings, God's ultimate way of dealing with the world in Revelation is not by destroying it. Rather, God destroys "those who destroy the earth," (11:18) and those who make war with Christ and his followers (19:18). While the earth itself undergoes affliction, ultimately, God recognizes that destruction is not how repentance will be brought about. Destruction is not what brings people to faith but rather faithful witness. (This will be discussed more in depth later.)
In the face of affliction people are given the promise of Christ, who triumphs over the oppressors of this world, of the evil and the wicked.
Thus Revelation's prophecy serves not as a set-in-stone road map to destruction, but instead as a warning to people that living in rebellion to God leads to conquest, war, strife, economic upheaval, suffering, oppression and death. In the face of that destruction, however, stands God's ultimate promise of Christ, of redemption and triumph of God's word over the destructive forces in the world. Readers discover promises of God's kingdom coming to earth and dwelling on earth (Revelation 21); life together in a renewed world, not a destroyed world.
As with the prophets of the Old Testament, ultimately God's promises in the Messiah/Christ are what prevail, not terror and destruction.
The Cycles of Revelation
As a form of apocalyptic writing, it would stand to reason, like other apocalyptic writing, Revelation would not be chronological, but rather is a series of different visions, telling the same basic story from different perspectives, bringing out different elements with each “loop,” if you will. When reading Revelation, you see this pattern emerging—a series of loops, where John starts out in the heavenly realms, then tells a story of horrible things happening on earth, then brings us back up to the heavenly throne room. We see a series of plagues and hardships, then a celebration of the triumph of God at the end of each “loop” or cycle.
But even within the loops, we know there is no chronological order. How? Well, for example, in the Trumpets, the first trumpet blows and all the grass of the earth is burned up. However, by the fifth trumpet, the demonic locusts are unleashed and told not to harm the grass. Well, if it’s just been burned up in trumpet one, how is it available for the locusts to eat in trumpet five? And at the end of the sixth seal, the sun has been blotted out, and the stars have all fallen to the earth, yet, by the trumpets, they’re back in their celestial orbits, business as usual so something bad can happen to them again. As I point out in another section, John flip-flops the events of Ezekiel 38 & 39 in his re-telling, making it clear his intent is not to try and follow any sort of chronology. So we see a certain repetition of some events occurring over and over again, to further make the case that these are not chronological events that you can pinpoint on a timeline.
The cycles of Revelation are designed to both threaten and reassure. Every time the vision spirals down to the earthly realm, the visions threaten our security by challenging us with images of horsemen, plagues, violence, hardship, persecution and death. Yet as soon as the mayhem and destruction seems like it's about to reach a cataclysmic crescendo, we're transported back up to the heavenly throne room, where we experience not only a reprieve from the disasters, but we are placed in the presence of God, the lamb, and the heavenly chorus that continually reminds us this is where God is wanting to bring us - into his presence. The threats and the assurances both serve their own purposes, and depending on which of the seven churches you identify with will dictate how you read revelation. If you've been complacent and compromising with the forces of evil in the world that oppress and act violently, the bottom loops of the visions should make you feel a bit unsettled and disturbed. If you're one of the churches undergoing persecution, however, the heavenly visions bring you great comfort and hope.
In this way, Revelation seeks to strip away any false senses of security we might have when it comes to the worldly realm while continually pointing us to the festive and joyous scenes of the heavenly throne room. Peace and security lies with the lamb, not with the earthly beasts.
While we seek to keep the images and events in their proper context, knowing that it had meaning and significance to first century readers, that does not mean that Revelation is contained safely in the annals of history. Instead, modern readers should recognize that the book is intended to communicate a message to everyone who reads it - no matter when or where they live. But by addressing how the original audience would have heard it helps us to better understand how it addresses our modern situations. Like in John's day, there are a wide spectrum of readers - from those who live rather comfortably in America to those who live under intense persecution in the Middle East, China, etc. Where you are coming from will determine how its message is received.
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