16. Pictures in the Apocalypse
Pictures in the Apocalypse[1]
The revelation that God gave to John was “signified” by His angel (Rev. 1:1). The text uses semaino which means “to give a sign” (semeion) or “to signify.”[2] How much weight we can put on this one verb is debatable, but one thing is sure: the Apocalypse is a book of signs, images, symbols, and not a few enigmas. “The Greek verb carries the idea of figurative representation,” writes Robert H. Mounce. “Strictly speaking, it means to make known by some sort of sign. . . . Thus it is admirably suited to the symbolic character of the book. This should warn the reader not to expect a literal presentation of future history, but a symbolic portrayal of that which must yet come to pass.”[3]
1:9-16—The “voice like a trumpet” (1:10; 4:1) reminds us of the trumpets in Numbers 10. It appears that Jesus Christ is trying to wake up His church and get them ready![4] The Apocalypse is “the revelation of Jesus Christ,” so the Christology of the book is very important. If we don’t see Christ in this book, we have missed the main message.
The symbolic description of the exalted Lord Jesus should be compared with Daniel 7:9-13; Exodus 28:4; Ezekiel 1:13, 24, 27 and 43:2; and Matthew 17:2. On the candlesticks, see Exodus 25:31ff and Zechariah 4. It’s important to note that some part of this description is referred to in each of the letters to the seven churches in chapters 2 and 3.
The Apocalypse begins with the glorified Christ on earth, investigating His people; but it continues with the glorified Christ in heaven, receiving the praises of His creatures (chaps. 4–5). Wonder, worship, warfare, and witness seem to be the main emphases of the book as the scenes shift from earth to heaven and then back to earth again.[5]
Chapter 4—We discussed in chapter 6 of this book the symbolism of the rainbow. See also Revelation 10:1. Note that the throne room of heaven is similar in arrangement to the design of the tabernacle. The throne[6] takes the place of the ark of the covenant, which was the throne of God (Ps. 80:1; 99:1; see Rev. 11:19); the seven lamps represent the seven-branched lampstand; and the sea of glass resembles the laver. The creatures embroidered on the tabernacle veil (Ex. 36:35; and see Ezek. 1:5) are seen worshiping God before the throne. There is a brazen altar (6:9) and a golden altar of incense (8:1-5). Instead of twenty-four courses of priests (1 Chron. 24), we have twenty-four elders, probably representing the people of God (1:6).
Chapters 5 and 6—This is not only the book of the throne, but it is also the book of the Lamb. Christ is mentioned as the Lamb twenty-eight times, and the word used is arnion, “a little lamb.” This immediately ties the vision to Passover (Ex. 12), the Suffering Servant (Isa. 53:7), the ministry of John the Baptist (John 1:29), and the witness of the early church (Acts 8:32; see 1 Peter 1:19).
But the meek lamb is also “the Lion of the tribe of Judah” (Rev. 5:5; Gen. 49:9), and “the wrath of the Lamb” will make Him like a lion when He judges the earth (Rev. 6:16).
Prayer as incense takes us back to the tabernacle and temple (Ex. 30:1-10; see Luke 1:5-23; Ps. 141:2; and Rev. 8:3-4).
Exegetes differ as to the meaning of the scroll (5:1), but Revelation 10:7 suggests that it has something to do with the accomplishing of “the mystery of God” on earth. Whether we see the scroll as “the title deed to creation” or “a will” by which Jesus Christ inherits all things, it amounts to just about the same thing. Because of His victory on the cross, Jesus Christ alone has the right to consummate God’s great plan, defeat His enemies, and claim His inheritance.
7:17—Not only is the Lamb a lion (5:5-6), but He is also a shepherd on a throne!
10:9—See Jeremiah 15:16 and Ezekiel 2:8–3:3. Eating the Word of God is a familiar figure: Job 23:12; Psalm 119:103; Matthew 4:4; 1 Peter 2:2; Hebrews 5:12-14.
11:4—The obvious reference is to Zechariah 4.
Chapter 12—The description of the woman relates so closely to Joseph’s dream in Genesis 37:9 that we’re encouraged to see her as a symbol of Israel, through whom God brought the Savior into the world; but not everyone would agree with this interpretation. If the woman symbolizes Mary, the mother of Jesus, then it’s difficult to know when the events occurred that are symbolized in this chapter.
The dragon is mentioned fourteen times in the Apocalypse, and except for 13:11, the reference is to Satan. The dragon’s access to heaven doesn’t surprise us (Job 1–2; Zech. 3), nor does his bitter enmity against the people of God.
14:10—We have met with the symbol of “the cup of wrath” before (Isa. 51:17; Jer. 25:15 and 51:7; and see Rev. 16:19 and 18:6).
14:14-20—We have already noted the three vines in Scripture: the nation of Israel (Isa. 5), the church in union with Christ (John 15), and civilization ripening for judgment (here). Some see this vision in the evangelistic sense of John 4:34-38, but the image of the winepress in Revelation 14:19-20 suggests that judgment is the theme. The winepress is an Old Testament symbol of judgment (Rev. 19:15 and see Isa. 63:1-6; Lam. 1:15; Joel 3:13).
16:13—The only other reference to frogs in Scripture is in Exodus 8 (Pss. 78:45; 105:30) when God sent frogs to plague Egypt. Most people think of a frog as an ugly, loathsome creature, and that’s probably what the figure implies. The three satanic spirits prepare the way for the judgment of the nations.
16:15—Coming “like a thief” is a proverbial image that implies unpreparedness (Matt. 24:43; Luke 12:39; 1 Thes. 5:2, 4; 2 Peter 3:10; Rev. 3:3). It is a call for alertness. The image of clothing suggests that God’s people must be ready and acceptable when their Lord returns. See Revelation 3:18 and 19:6-8.
Chapters 17 and 18—The “great prostitute” is presented in contrast to the bride of the Lamb, and Babylon is contrasted with the heavenly Jerusalem, which is also identified with the bride (21:2). The prostitute is a religious system, Babylon is a commercial system, and they work together to control the world and oppose the people of God. The two images of drunkenness and adultery are here (18:3; 19:2), and the whole thing is demonic (18:2).
19:17-21—The image of a battle as a feast is found in Isaiah 34, Jeremiah 46, and Ezekiel 39:17-20.
Chapters 21 and 22—Many of the things described in the heavenly city are found initially in the Book of Genesis, such as the garden, the river, the tree of life, and the bride. Some things are also missing in the heavenly city: the light of the sun, night, the curse, and tears.
22:16—Christ is the “Root of David” in that He brought David and his royal line into existence; He is the “Offspring of David” because He was born into this world through David’s line (Matt. 1:1; Isa. 11:1; Rom. 1:1-5).
The Book of Revelation is a prophecy (1:3; 22:7, 10, 18-19), so we must not consider it a “theological poem” that deals with “spiritual ideals” wrapped in symbolism. John does have something to tell the church about the future; how detailed we make his prophecy depends on our hermeneutical approach.
At the same time, we must recognize the fact that John uses symbolic language to convey his message. Metaphorical language speaks to all of God’s people in every age, and therefore the book that encouraged the suffering church in John’s day can also encourage us in our day. In every age, the church has had to face a Jezebel, a Babylon, the dragon, and the prostitute; and in every age, the church has had to struggle to maintain devotion to Jesus Christ and be ready for His coming. Regardless of our eschatological position, we can claim the abiding message of the book and encourage and warn the people of God.