Apocalyptic Scripture
Much apocalyptic literature, including that within scripture, was written during the two centuries before Christ and up to the early second century AD. It is inevitable, therefore, that the understanding of life and of the world held by the authors of those texts would have been quite differentfrom our views today, in a number of significant ways. The spirit world and the realms of human life would have been regarded as inseparable. The thoughts and actions of the gods were understood as having powerful influence in the course of history and in daily life. That world view gave ‘explanation’ and ‘meaning’ to many of life’s mysteries and contributed to the scripts of temple oracles when they responded to the questions of pilgrims. It’s likely that powerful leaders made use of religious images and ideas to hype up the crowds for action.
It is unlikely that contemporary cultures of the time would ever separate sacred from secular, as our western cultures seek to do today. Personal and political ambitions were quite frequently expressed in the ‘language of the gods’ to persuade the common people. Even in the 21st century we hear claims that divine guidance has led to aspirations for a lucrative career move, a detrimental policy or cruel and destructive action towards someone who holds a challenging political view or are of another religious persuasion.
Beyond the Symbols
Popular culture and modern western thought have been influenced greatly by scientific thinking, the ‘factual style’ of journalism (even though frequently biased and questionable), increasing dependence on evidence-based legalism, secular philosophies and global communication. Our minds are, therefore, more likely to focus on the images described in apocalyptic writings, some of which are quite eccentric and ridiculous. Readers of some parts of scripture may, therefore, quickly dismiss the images as primitive nonsense, without giving any attention to the spiritual meaning within the text.
Some people regard the traumatic apocalyptic descriptions as predictions of actual happenings ahead of them in the future. In this way, the full point of the text may be missed entirely. The messages within the texts were addressed to the people of that time, even though they may also speak to us today. It could even be that some of the symbolism and graphic images were veiled references to tyrants of that age. Literal understanding of the images could not have communicated the truth, without deeper thought and interpretation.
Hebrew apocalyptic literature seems to have flowed freely during the 2nd century BC into the early decades of the 2nd century AD. The primary purpose of the apocalyptic texts was to call Israel, God’s chosen people, back to God and therefore to loyalty, goodness, justice, truth and peace and to be ‘a light to the gentiles’.
The need to look beyond the symbols and images is, of course, necessary throughout scripture. For example - to most Christians the images of the Ascension of Jesus, in the first chapter of the Acts of the Apostles, are familiar, including the message about Christ’s return. It may, therefore, be useful to think further about some more of the references to His ‘coming again’ and the images used in other parts of scripture. If we were to focus only on the physical imagery we would find ourselves in considerable confusion.
Acts 1v11 ‘…will come in the same way as you
saw him go to heaven’
Matthew 24v7 ‘…as lightening from the east flashes as
far as the west so will be the coming of the Son of Man’
Matthew 24v30 ‘ …they will see the Son of Man coming in the clouds of heaven’
Matthew 25v31 ‘…the Son of Man comes in his glory and all the angels with him’
Mark 13v3 ‘… I will come like a thief’
1 Thessalonians 4v16 ‘…with the Lord’s cry of command, the archangels call and
the sound of God’s trumpet, the Lord will descend from heaven’
2 Thessalonians 1v7 ‘…when the Lord Jesus is revealed from heaven with his mighty
angels in flaming fire …’
We are well aware of our use of symbols and images in everyday conversation – eg. ‘I have a stabbing pain in my side’ and yet no one would be looking for the knife. To a person causing us constant annoyance we may say, ‘Stop that or I’ll murder you’ but no one calls the police; or we may hear of someone who is struggling to keep their business afloat, although there has been no rain for weeks or water leaks. We immediately understand the meaning without needing to puzzle over the images, because we frequently use metaphor and symbolism. That insight, however, seems to be suspended by some when they read the scripture and particularly, I think, when considering apocalyptic writings. The symbolism and images seem then be regarded as literal expectations, like facts about the future, and all deeper meaning is completely lost.
I do need to say that some authors of the apocalyptic writings used pictorial language drawn from the world around them. The writers were well aware of the way things were going in public and political life and consequently expressed their fears and warned of the inevitable outcomes. Suffering and injustice could not get much worse. Cruelty and oppression were reaching their limits. Hostility and warfare continued to escalate. The poor could not survive much longer, and wealthy and powerful overlords demanded harder work, higher taxes and increased obedience from their ‘inferiors’. Corruption and crime were, at times, destroying security and peace.
During the same centuries, drastic disruptions in the natural world were causing destruction and death. Burning coals and ash from powerful volcanoes were falling from the sky and molten rock was spewing over cities. Rivers and harbours were being blocked by silting tides. Occasional plagues wrought havoc and killed thousands. It is not surprising that graphic images from such dreadful events found their way into literature, providing apocalyptic authors with dramatic and colourful language to enable them to bring God’s word to the people. It is also worth remembering that some aspects of scripture do, of course, remain a mystery, even to the deepest thinkers and to those who are most spiritually devout.
Jewish apocalyptic thoughts were influenced considerably by Zoroastrianism that had taken root in ancient Persia, in the 6th century BC. Haran has always been the stronghold of this faith. Zarathustra is believed to have been the founding prophet, reforming Persian polytheism with teaching about the goodness of the greatest God, the creator, and his belief in an evil god of destruction. Zoroastrians look towards a final judgement and a great battle, in which the god over evil will be defeated and the world will come to an end. They anticipate that believers will face suffering and that eternal bliss will be established. This background, together with some Hellenistic thinking, influenced writers of Christian apocalypse. Zoroastrianism also had considerable impact on Judaism and Islam.
It has become evident that, although apocalyptic writing emerged from different decades over three centuries, it did so in each case from periods of history dominated by danger, insecurity, cruelty, injustice, hostility and death. It seemed clear to them that the disintegration of the world had gone too far and could never be put right, therefore, that the world would be brought to an end, the Day of the Lord would come and the Kingdom of God finally established.
Apocalyptic writings in Scripture
Hebrew apocalyptic literature, some of which is included in scripture, emerged as prophecy declined. Dr. David S Russell, (former principal of Rawdon College, Leeds and Northern Baptist College, also former General Secretary of the Baptist Union of Great Britain and Northern Ireland) argues that Hebrew prophecy was becoming regarded as too close to the Temple cults and rituals, whilst others thought the righteous judgements of prophets like Amos and Jeremiah were attacks on Israel’s political institutions.
David Russell also draws attention to the fact that prophets were being accused of, and opposed for, peddling heathen thoughts and deeds. This could be because prophets spoke boldly against the establishment, at times, and praised the good actions of other nations. As criticism and confusion undermined the role of the prophets some writers found another way to interpret the prophetic message of God. Thus apocalyptic literature emerged in which, like, the prophets, apocalyptic writers often challenged the status quo. They were not, as judged by some, simply endorsing the view that the world is beyond redemption and encouraging the people to give up and wait for God to intervene to put things right. It is true that apocalyptic writers warned of future catastrophe. However, they did so to challenge the people to respond to the urgent appeal of God’s call to moral, just and truthful action in the present, then and there, within their own lives and context. They knew that God cares for this world and for His people.
The Old Testament
The main apocalyptic literature in the Christian Old Testament is found in Daniel chapters 7 – 12 and Zechariah chapters 9 – 14. Some scholars would also include Joel chapter 2, Isaiah chapters 24 – 27, 33 and 65, Ezekiel chapters 38 -39 and Amos 5 v 16 – 20, chapter 9 v11 -15. Other apocalyptic writings that were not included in the Old Testament canon include – ‘Enoch’, ‘The Secrets of Enoch’, ‘The Apocalypse of Baruch’, the ‘Fourth Book of Ezra’, the ‘Assumption of Moses’, the ‘Book of Jubilees’ and ‘The Ascension of Isaiah’.
The Book of Daniel tells of combat between God’s chosen nation and the dominance of iniquity in the world: good struggling against evil, light battling to overcome darkness and ultimately God versus Satan. The overriding purpose was to spell out loudly and clearly that God was not aloof from suffering and cared about His people in this life.
This book is probably the earliest among those referred to above. It arose from the increase in Jewish nationalism, during the time of Antiochus 1V Epiphanes 175 – 163 BC, whose committed programme of Hellenisation is understood by some scholars as his attempt to wipe out the Jewish religion. That ambition is highlighted by his desecration of the Temple in 168BC. The Book of Daniel must have been nearing completion by that time and before the Temple was consecrated again under Maccabees in 165BC (see Dan chpts 8 – 12). Apocalyptic writings of the Jews can be understood only alongside the situations from which they arose. That is, together with the politics and economics of the time, the pervading religious climate and the suffering of Israel.
It was clear to the Jews that for Israel to put its trust in military power, to attain political supremacy, was useless. They’d been under the domination of foreign powers for centuries. These apocalyptic writings had inherited the role of the prophets in calling Israel’s people, who had failed to be loyal to their Covenant with God and to renew their trust in God. The apocalyptic writers claimed to reveal a future in which God would take cataclysmic action in bringing the world to an end and setting up His final Kingdom on earth. He would renew the Covenant with His people: life on earth would be cleansed and transformed but they must completely re-establish their trust in, and loyalty to, God.
The New Testament
Among the New Testament letters are the earliest writings of the church in scripture from about AD 50. During the first and second centuries, the life of the young church was frequently under great pressure. Many Jews became Christians but significant mobs of orthodox Jews attacked Christian believers. False ‘teachers’ led some Christians astray and groups gathered around their ‘heretical’ ideas, like the Nicolaitans. The Roman military forces intensified action against the Jews to deal with a number of uprisings and increased its opposition to the church in public humiliation, torturing and in killing hundreds of Christians. Outstanding figures in the major Christian apocalyptic scripture, ‘The Revelation to St. John’, seem clearly to represent opponents who were hostile to the church, whilst others represent Christian martyrs. Resistance to the increasing emphasis on the Roman requirement of ‘emperor worship’ was a major factor for Christians in resisting the law. However, there could be no compromise in the conviction of ‘One Church, One Faith, One Lord’. Romans, who had many gods, could not grasp this Christian intransigence. What difference would it make to have one more?
Early Zoroastrian symbolism
The primary apocalyptic writing in the New Testament is the Book of Revelation, but Matthew chapters 24 – 25, Mark chapt.13 and 2 Peter chapt.3 v10 -13, also have an apocalyptic style. The‘Testament of theTwelve’’ was not included in the canon during New Testament times and 2 Peter and Revelation seemed to emerge later and wereincluded at a time of extreme persecution of Christians.
Bernard Anderson (former Dean and Professor of Theology at the Theological School, Drew University, USA) speaks of apocalyptic writers as representing historical struggles in supra-historical proportions. Zoroastrian dualism influenced their description of the final battle against all goodness being led by Satan, the cosmic enemy of God. He was thought of as a fallen angel who ruled the kingdom of evil, which included God’s enemies on earth. For apocalyptic writers the final battle was, therefore, concerned with the final defeat of Satan.
Domitian, emperor from 81 – 96 AD, was fanatical about the supremacy of the Emperor and vigorous in compelling its observance. Persecution was rife and, it is believed that, thousands of Christians died. St John was banished to the Isle of Patmos for refusing to ‘honour’ Caesar in this way and for publically declaring the Good News of Jesus Christ. Whilst on the island he dictated his visions, the Revelation, to his scribe. During the period 66 – 70 AD the Jewish state was crushed by the Romans and Jerusalem virtually destroyed. This was the outcome of relentless Jewish resistance to their dominant Roman overlords. Later, vast numbers of Jews were expelled from Jerusalem, when the Romans put an end to the Bar Kochba rebellion 132 – 135 AD.
The Revelation to St John.
The book of Revelation is difficult for many Christian believers to read without being bewildered. Dr David Stacey (Former Principal of Wesley College, Bristol University, U.K.) regards the title ‘Revelation’ as somewhat ironic. A revelation is supposed to make things clear. On that basis, he suggests that this is one book in the New Testament that does not qualify as a revelation! My extract, following, from ‘Unearthing the Church in Scripture and in Turkey’ summarises my overall view.
‘The style of writing in the Book of Revelation is described as ‘Apocalyptic’. The Gree word ‘apokalupsis’ is about ‘revealing’, ‘unveiling’, ‘disclosing’, although, at first, the style seems to obscure, rather than reveal! It is a strange piece of literature, full of bizarre symbolism that conveys little to people of our generation without explanation, although it spoke powerfully to first century people. We are likely to be baffled by the curious cast of angels and demons, lambs, lions, horses and dragons! If you are a fan of ‘Harry Potter’ or ‘Lord of the Rings’ you may be in your element but the broken seals, the sound of trumpets, the seven bowls being emptied on the earth, the thunder and lightning, hail, fire, blood and smoke are all rather weird and mysterious. It’s not difficult to see why this New Testament book has been given so many ‘crazy’ interpretations. No wonder it is not often read throughout by many Christians today and yet it has been of immense value to Christians through the years, particularly at times of crisis and persecution. Apocalyptic writing starts from the belief that the world is beyond mending: it’s too evil and must be replaced or renewed. The author anticipates a ‘new heaven and a new earth’ (Rev 21 v1– 4) and that God is bringing that transformation through Jesus Christ. It would seem that, by AD 90 – 95, this author believed that life had reached such a level of suffering and destruction that nothing but Christ’s triumph would bring the current state of affairs to an end. The book of Revelation is bringing the Good News that God has taken suffering upon Himself, in Christ, as His will is to relieve and heal suffering. The purpose of Revelation is to strengthen, purify, challenge, encourage and inspire the churches through times of suffering and persecution….. to find victory in Him, carrying them beyond their agony and yet also finding Him sharing in the pain and oppression.’
Mosaic-Entrance to St.John’s cave.
Monastery of Apocalypse, Patmos.
Prochorus, recording John’s words.
Chapters two and three of Revelation are comparatively clear. The writer was addressing letters to seven churches in Asia Minor. We learn a great deal about the life of the early Church from the letters and we can begin to recognise the suffering and torment being faced by very many Christians. We can also see, however, the deep commitment, passion and patience of many more -and the loyalty of their leaders.
Too frequently, through the centuries, some Christians have projected their contemporary history onto the text, as though the conflicts and pain in their current circumstances were predicted in these verses of scripture. Perhaps the best example of ‘reading into the text’ of Revelation has been about the attempts to give identity to ‘the beast’, which has been interpreted as various Roman Emperors, Hitler, Soviet Russia’s leadership, even the Pope, the World Council of Churches and Trade Unions… It is right to reflect on the images and visions of these texts, asking “Does God have something to say to me and to our society about our own situation?” Many believers have done this in times of suffering and conflict, to find insight into their own current dilemmas when seeking peace and hope.
At lunch time today, I heard the BBC announcing that a coming drama would be an ‘apocalypse’, first broadcast in the 1950’s but appropriate for today. I don’t recall having even heard the word on the radio for a very long time. It is interesting too that now, in 2021, a few people have found that our contemporary circumstances have caused them to reflect on Revelation, and I’ve heard thoughts along the following lines – “I didn’t really believe these things but now it could seem that the planet may be coming to an end”. I suppose they have in mind the increasing weight of suffering caused by this global pandemic, with thousands of deaths and widespread grief, with extensive lockdown and its limiting restrictions, increasing loneliness, loss of jobs and mounting poverty, and the economic impact on nations and on human well-being.
Reading Apocalyptic Scripture
There is considerable interest to be found in reading a little about the historic, social and religious circumstances that probably prompted the writing of each apocalyptic exposition. We may find that the suffering and darkness within some parts of the history and the faith and courage evident in others are well expressed in the tensions and horrors of some texts and in the poetic beauty of others.
Nowadays, we are aware of political conflict and warfare destroying cities, burning villages, murdering people and driving hordes of refugees across the world. Corruption and tribal strife maintain unrest. Some presidents, prime ministers, and chiefs in several nations seem to be seeking more power and using the military or police to enforce it. In the UK, people have been bitterly divided by Brexit, by the gap between the wealthy and the poor, by the handling of the pandemic and unequal support for north and south. There is global concern about major changes in the natural world and the fears they raise about the future. Climate change is bringing more flooding, raging bush fires, and tons of melting ice at the poles. And yet we are still polluting the seas and the atmosphere, causing the loss of many natural species and raising concern about life for future generations.
However, it seems that we are not willing or ready to recognise our own resistance to change and the ‘thousand’ good reasons as to why we don’t or won’t.
Some apocalyptic text may never be understood but I suppose that could apply to a few other parts of scripture. Rev 1 v 20 explains that the seven lamps represent the seven churches. These verses speak of Christ bringing His message into the churches. He is among His people and His light shines through them. It would then seem to make sense for us to seek with other Christians, to discern God’s word for today. Hopefully, new insights may emerge if, as we reflect on the text, we can identify the values being expressed. Then, reflecting on our own social and political situation, do the same. Ask of the text and contemporary experience, “Is there hostility and threat? Is power being used for good or evil? Can we recognise values of godliness, grace and goodness?” Good and bad values frequently merge in the churches, as in all of us. So it is not always easy to discern God’s call to action but we should still be cautious about simply praying and waiting for God to intervene and put things right. God does not usually work that way.
The circumstances being addressed in apocalyptic literature were about people facing a great deal of sorrow, grief and fear. Then, at least, pastoral care is needed but suffering in our personal lives is quite frequently the consequence of social, political and economic matters. Earlier we noted that, although apocalyptic writers warned of future catastrophes, the message was designed to challenge the readers to respond to the urgent appeal of God’s call to moral, just and truthful action in the present. The historic texts may be complex and our contemporary world certainly is but the call of Christ to truth, justice and hope is usually more straight-forward. Our problem is more likely to be in acting upon it. What I suggest here is just my way of seeking, rationally and spiritually, to become aware of God’s word to us within these knotty texts. You may find another way - or you may even give up!
If in our prayerful reflection and discussion we discern that God is calling us to decision and action it is likely to be deeply personal but not individual. It is likely to involve the church, our wider community, probably some political action, joining a campaign, writing to our MP (possibly about international relationships or hostility within nations), making a significant donation, volunteering at a shelter for homeless people or at a Food Bank. These are just a few possible responses.
Nevertheless, the implications of finding God’s call within apocalyptic scripture will usually mean that, if there is something we can do to ease suffering and torment then, with renewed hope and committed-shared-action, we may be able to move towards life becoming a little more like ‘a new heaven and a new earth.’
Revelation has given comfort, courage and motivation to some Christians through the ages and the overall impact of this part of scripture can continue to strengthen spiritual assurance, deepen insight and renew devotion to God. This will help to move Christians towards creative action at times of hostility, suffering and uncertainty. This will depend, however, on us opening our minds and imaginations to the deeper truth of the texts and opening our hearts to God through the Grace of Jesus Christ.
David Winwood
Bedford UK 4 April 2021