Most of the apocalyptic literature in Daniel and Revelation came to the writer as inspired by the Holy Spirit in visions. These are visions that came to them from God and/or an Angel, with imageries that need to be put into human based words, but no words have the power or substance to contain the meaning. Hence, a metaphor is used, as it is able to contain far more information about the “secrets” of Heaven and End Times than what a few sentences could. These images are usually explained and known to the writer and audience, but not so much to us today (Dan. 7–12; Rev. 4:9).
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How does Apocalyptic Literature Work?
Apocalyptic literature is written in symbolism, poetry, and imageries, as well as in an Old Testament prophecy style (Matt. 24-25; Mark 13; Luke 21; Rev. 1:2-4; 19:9; 22:7-19), all woven as a tapestry to describe literal events but with a twist, using language with symbols that are cataclysmic, words that are exaggerated, and metaphors that may be lost to a 21st century person. Such imagery is often used for God’s judgments and the end of days. These forms of language (genre) are often combinations of narrative (story form) and prose (poetic) written in vivid imagery and rhythmical phrases that are intended to express a deeper but not necessarily a hidden meaning that a “regular” word would not convey. Take our English word, “bull.” It normally means a male cow, but in context, it refers to not just a farm animal, but also could mean someone who is aggressive, an upswing in the stock market, someone who is clumsy, or slang for someone who is telling a lie. This simple word can be exaggerated for a purpose just as Daniel and most of Revelation uses language to express a point. Apocalyptic writing is also found in Isaiah, Ezekiel, Zechariah, and Matthew 24.
Apocalypticliterature is a combination of narrative and prose written in vivid imagery and poetic phrases that are intended to exaggerate for a purpose, such as in Daniel and most of Revelation. Apocalyptic writing is a more specific form of prophecy. Apocalyptic writing is a type of literature that warns us of future events, but the full meaning is hidden to us for the time being. Apocalyptic writing is almost a “secret,” giving us glimpses of what is to come through the use of symbols and imagery. We may not know the meanings now, but time will flush them out.
Metaphors are very evident in apocalyptic writing, which is also more than a specific form of prophecy. Apocalyptic writing is a type of literature that uses vivid symbolism at the same time, it encourages and reassures the reader that God is in control and they do not need to fear as long as they fear Him. Apocalyptic writing is almost a “secret,” giving us glimpses of what is to come through the use of symbols and imagery. It is secret only because when we read it in English (or any language that is not 1st century Greek) nearly 2,000 years later, we do not understand it. Will someone 2,000 years from now realize that a “bull market” does not mean that a farmer’s truck broke down and a cow got loose in a store? Or, when Jesus says He is the bread of life (John 6:35) does that mean we only find Him in a bakery? Does it mean Jesus is a door, a light, a rock, hears sheep, or that He went to every city, or the Lord’s Supper is cannibalism (Matt. 5:14; 9:35, Luke 22:19; John 10:9, 11)? We may not always know the meanings now, but time will flush them out; we can know a lot more if we just take some time to research it. The key to unlocking the code of Revelation is simple; just ask, what did it mean to a first-century Jew?
Some Apocalyptic Examples
Revelation uses a lot of metaphors that tend to be “filling” to sensationalists who refuse to look them up; they would rather read in their skewed ideas. What we need to know is that symbols in Revelation had specific meanings for a first-century Jew or Greek, like when we might say “it is raining cat and dogs.” This does not mean to be careful not to step on a poodle. These are metaphors; they are not to be taken literally but at the same time, they are not to be taken lightly. They should be taken as they meant then, not compared to a modern day newspaper. John was in a totalitarian, evil regime under Emperor Nero who was very much an antichrist, as in one who opposes Christ—not just one person but anyone who oppresses someone away from Him (1 John 2:18, 22; 4:3; 2 John 1:7). Thus, when he uses 666 or beast in Revelation, it can also refer to Nero and/or someone like a Hitler, a Mussolini, a Saddam Hussein, or someone who is yet to come; more probably, all of the above. The symbol, 666, was typical of first century Jewish apocalyptic riddles that were usually known to the audience to whom they were written; John’s readers knew who he was talking about. It was not a secret code to the hearers, only to those outside of the Church such as Roman officials who would take away their property, jobs, and even their lives for uttering blasphemy to Caesar or Rome. This was also a common way to express or warn about godlessness or those opposing Christ so they would not have to fear reprisal.
Another example in Revelation is that John also uses the language of the current Greco-Roman figures of speech which contain the succession of visions of spiritual warfare, warnings, and judgments, climaxing with the Second Coming of Christ, and finally a farewell. Yet, the figurative speech and images, although borrowed from the Old Testament, would have been clear to an educated first-century Jew. It may not be a style we are familiar with in our contemporary culture, but it was very popular from 200 BC to 200 AD. Consider that describing our modern life with cars, freeways, electronics, and computers to a first-century person would be unrecognizable and incomprehensible imageries. What we take for granted, considering what we know and what they knew, does not measure up in the understanding of one another. Revelation and its imagery were real and had application for them as they are real and have application for us, too. Much of the imagery was used to get a response from his readers, to evoke them from complacency to spiritual activity.
These images can be literal events as well as symbols. They can apply to the Church of Asia Minor, and be reapplied to us. Sometimes, John explains them; sometimes, they are vague and we may not know what they mean until that day is upon us (Rev. 1:20). Thus, there are no real mysteries other than when these events will happen, which ones have happened, and the sequence of events. The real mystery is why some of us Christians prefer sensationalism and false teaching instead of actually learning His real precepts and then growing in faith and Fruit as we are called to! However, time and sequence in apocalyptic literature were not important to a Jewish mind or to our God who wants us focused upon Him as Lord. What we learn in our preparation is far more valuable than what will come about.
Much of what is spoken of in the Old Testament for Israel and the Tribulation is found in Revelation 6-19. Its principle purpose is to reveal Christ as Lord and the end of the age. It also gives us firm instructions on how to live our lives being faithful to Christ and receiving His promises as well as His warnings. In Matthew 24, Jesus’ concern about the Tribulation is for us to be prepared and flee from it when it comes, as the Early Church did. But, what do many modern Christians prefer to do? They come up with all kinds of theories that Jesus is coming back before, in the midst of, or after. Clearly, this is not important, or Jesus would have told us. What is important, which Jesus clearly told us, it is to be ready by growing in our faith, and that He is indeed coming back in His good and perfect time, regardless of our theories and ideas! Thus, it is not about being ready by coming up with more sensationalism and misleading others.
Revelation brings a lot of controversy because it is interpreted so varyingly. We need to come to apocalyptic language without a specific view or we will become construed and constrained to it and miss what God has for us. Each prophecy and image can have multiple meanings and multiple fulfillments. Each view has some ideas that are correct and some that are wrong; none of them are all wrong or all correct. Most of the Bible is very precise, but apocalyptic literature is difficult because God has not given us the final key. In addition, apocalyptic language is about relationships and events in an Oriental logic form that does not have Western philosophical chronology in mind. Hebrew logic is based on “and” and “or,” whereas western logic is “if than” or “either or;” very different. Therefore, we must beware not to read into it our current idealistic methodologies and theological frameworks. Rather, we are to focus on real, authentic, Christian faith and allow God to provide us a framework from His principles. Revelation also borrows heavily from Isaiah, Jeremiah, Ezekiel, and the Psalms as well as apocryphal literature such as 1 Enoch. Revelation is more about who opposes Christ and His principles and who is faithful and fruitful.
Interpreting Apocalyptic Literature
We have to be careful how we interpret the Bible. Most of the time, we are to take His Word literally; it means what it means and says what it says. However, in “apocalyptic” literature or genre, the language is clear, such as the word, “lamb,” which is used often. We know what a lamb is and we may know that Christ is described as a lamb, but do we also know that Jesus is the Lamb… been slain which means that Christ is the sacrifice? A lamb is the common animal that was “slain” and sacrificed for the atonement of sin and used for commerce. Jesus replaces this lamb as the ultimate sacrifice—the sacrifice for our redemption. When you see the word, Lamb, it is most likely referring to sacrifice and our Lord who offers us salvation (John 1:29; 1 Pet. 1:18-20). In contrast to the image of a lion which means Sovereign and Judge, the lamb was considered the weakest of all animals, needing constant attention and care just to survive. A lamb would die in the wild, whereas the lion would thrive. The image of the lamb was common in apocalyptic literature, also meaning victory and power through, and sometimes over death (Ex. 12:12-13; Isaiah 53:7; John 1:29; 21:15; Rev. 17:14). You can see that these images and themes have or will have history and significance.
