In this series, we have been considering distinct genres that are found within the sixty-six books of the Bible: Narrative History, Legal Documents, Letters, Poetry and Apocalyptic Literature. In this concluding article of the series we will consider apocalyptic literature, a term that comes from the Greek word apokalupsis, which means to unveil something.
Without doubt, apocalyptic literature has a distinctively mysterious quality and is arguably the most difficult of all Scripture genres to interpret. In the main, this genre is confined, within the Bible, to the latter half of the books of Daniel and Zechariah in the Old Testament, and it takes up the greater part of the book of Revelation in the New Testament.
Apocalyptic literature focuses upon end-time affairs such as the final overthrow of evil, and the judgement of all humanity by God. It differs, therefore, from other forms of prophecy which are often concerned with short-term prediction (i.e. within the lifetime of the prophet) and more down-to-earth matters, such as dealing with social ills that were prevalent at the time of writing. Consequently, whilst apocalyptic prophecy has many of the same characteristics as other forms of biblical prophecy, it deserves consideration as a genre in its own right.
The golden age of Israel’s prophets began with the ministries of Elijah and Elisha, and thereafter prophets arose within the nation on a consistent basis until the immediate post-exilic era, with Malachi being the final one. A period of roughly four hundred years followed, during which no prophets were heard among the Jewish people. According to Richard Bauckham, a noted scholar on Revelation: “It was after the cessation of prophecy that apocalyptic flourished as a literature distinct from prophecy. Its first great flowering was in the mid-2nd-century [BC] crisis of Jewish faith under Antiochus Epiphanes.”[1]
Therefore, apocalyptic writing became very popular among the Jews in the centuries immediately preceding and following the commencement of the Christian era. Just as other biblical writers wrote in a style that reflected the age in which they lived, so the writers of apocalyptic literature within Scripture were, no doubt, influenced by the style of contemporary apocalypses; what distinguishes the biblical writings is the stamp of divine inspiration.
It is important to attempt to ascertain the main purpose of scriptural apocalypses. Helpfully, a purpose statement appears at the beginning of Revelation: “The Revelation of Jesus Christ, which God gave Him to show His servants – things which must shortly take place” (Revelation 1:1). Revelation derives its name from the Greek word apokalupsis, and John’s intent was to unveil hidden truths concerning the future. All that the apostle goes on to describe would have provided a source of great hope to his beleaguered readership as they learned about the various items on God’s timetable.
Essentially, therefore, biblical apocalypses are written to encourage and assure faithful disciples, many of whom are living in contexts of persecution, that God is still in control and will bring all things to a righteous conclusion one day. In short, we understand the purpose of such literature to be a link between the present and the future, as the curtain of heaven is briefly drawn back to reveal present spiritual realities and momentous future events.
Additionally, looking at the three examples of apocalyptic writing in the Bible that we cited above (Daniel, Zechariah and Revelation), it is instructive to consider further the impact these Scriptures would have had upon the original recipients. The book of Daniel was written for those who had recently been taken into exile in Babylon, while Zechariah’s earliest audience had just returned from that same captivity. All may have appeared lost in terms of the promises God had made to the nation of Israel. However, by sharing a brief glimpse into the future, God’s people were encouraged to keep trusting Him, secure in the knowledge that His plans would be accomplished – and that they involved a glorious future for the faithful remnant.
Centuries later, the apostle John faced an exile of his own, when he was banished to the island of Patmos. Writing to seven New Testament churches, he describes himself as “your brother and companion in the tribulation and kingdom and patience of Jesus Christ” (Revelation 1:9). In that day, the Roman Empire appeared all-conquering, and Christians were facing harsh persecution. Into that context, John’s Apocalypse presented Christ as a triumphant overcomer. Despite having been slain, He is now exalted in heaven and holds the destiny of this present world in His hands. Christ’s followers may be called to follow Him into death, but they are enabled to remain faithful through the assurance of an everlasting glory that will follow.
In order to present a glorious vision of a future that is beyond human understanding, biblical apocalypses are full of symbolism. Vivid pictures of individuals and empires enable the reader to make sense of divine mysteries, yet often leave the finer details obscure enough that even the finest theologians cannot interpret them with any degree of certainty. This should not discourage Bible students from reading and studying them, but it ought to keep us humble enough to acknowledge the limitations of our understanding.
Besides being portrayed as a lamb in Revelation (Revelation 5:6, etc.), Christ is also “the Lion of the tribe of Judah” (Revelation 5:5). Furthermore, even His physical appearance is described symbolically, and each individual detail is instructive, teaching us something about His person and work. In Daniel, He is “a stone . . . cut out without hands” (Daniel 2:34) – a familiar messianic image employed throughout the Bible to denote strength.
Finally, it is worth pointing out that apocalyptic writing in the Bible has relevance for disciples in any age. Preterists[2] may take the view that there are no outstanding prophecies to be fulfilled, but this view risks undermining the truth that all Scripture has been given to us by the inspiration of the Holy Spirit (2 Timothy 3:16), as well as casting doubt upon a literal, physical return of the Lord Jesus at the climax of the ages (see, for example, Revelation 1:7). Believers today can easily identify with their brothers and sisters of a bygone age; we continue to live as God’s people in an evil world, and the prospect of Christ’s return should be as important to us as it was to them.
Apocalyptic literature is challenging and mysterious, but Christians need not be intimidated by it. With the Holy Spirit’s help, conscientious students will uncover a wealth of teaching that will benefit their life and testimony tremendously.
[1] Richard J. Bauckham, “Apocalyptic,” in J.D. Douglas ed., The Illustrated Bible Dictionary (Leicester, U.K.: Inter Varsity Press, 1980), p.73. It is worth noting, however, that there is every reason to believe that Daniel’s prophecy dates from the late sixth century BC as traditionally taught, and not from the Maccabean period. Paul McCauley addresses this succinctly, citing some helpful resources, in Prove It, Decapolis Press, pp.28-31.
[2] A preterist is someone who believes that apocalyptic prophecy in the Bible relates only to the age in which it was written. So, for example, they believe that the prophecies contained in the book of Revelation were all fulfilled in the first century and have no application to the end times.
