New American Bible:
Introduction to the Apocalypse

The Apocalypse, or Revelation to John, the last book of the Bible, is one of the most difficult to understand because it abounds in unfamiliar and extravagant symbolism, which at best appears unusual to the modern reader. Symbolic and allegorical literature was well known in Jewish and Christian circles from around 200 B.C. to A.D. 200, however, and John's first-century audience would have been quite familiar with such works.

This book contains an account of visions in symbolic and allegorical language borrowed extensively from the Old Testament, especially Ezekiel, Zechariah, and Daniel. Whether or not these visions were real experiences of John, they are described in a symbolic style that would have been understood by the persecuted Christians of his day.

This much, however, is certain: symbolic descriptions are not to be taken as literal descriptions, nor is the symbolism meant to be pictured realistically. One would find it difficult and repulsive to visualize a lamb with seven horns and seven eyes (⇒ Rev 5:6). The author used these images to express deeper realities, such as the fullness of power and knowledge of the Lamb of God.

The lurid descriptions of the punishment of Jezebel (⇒ Rev 2:22) and of the destruction of the great harlot, Babylon (⇒ Rev 16:9–⇒ 19:2), are likewise literary devices. The metaphor of Babylon as harlot and the bride of Satan is a foil for the image of the New Jerusalem as the virgin bride of the Lamb (⇒ Rev 21:9–⇒ 22:5).

The Book of Revelation cannot be adequately understood except against the historical background that occasioned its writing. Like Daniel and other apocalypses, it was composed as resistance literature to meet a crisis. The book itself suggests that the crisis was ruthless Roman persecution of the early church. The harlot Babylon symbolizes Rome, the great city built on seven hills (⇒ Rev 17:9, 18). The beast from the sea (⇒ Rev 13:1) symbolizes the Roman emperors in general, and Nero in particular, the first emperor to persecute the church. The second beast, or false prophet (⇒ Rev 13:11–18; ⇒ 19:20; ⇒ 20:10), symbolizes the imperial cult, i.e., the cult of emperor worship that was enforced by the provincial priesthood.

Though the perspective is eschatological — ultimate salvation and victory are said to take place at the end of the present age when Christ will come in glory at the parousia — the book presents the decisive battle between good and evil as already over, with Satan's forces defeated by the death and resurrection of Christ (⇒ Rev 12:1–14). What remains is the working out in history of the final victory of God.

The Book of Revelation had its origin in a time of crisis, but it remains valid and meaningful for Christians of all time. In the face of apparently insuperable evil, either from within or from without, the Christian is to trust in God's power and fidelity to his promises. Suffering, persecution, even death are not to be feared when one has the assurance that God will ultimately triumph over all evil. The message of the book is one of hope and encouragement.

The author of the book calls himself John (⇒ Rev 1:1, 4, 9; ⇒ 22:8), who because of his Christian faith has been exiled to the rocky island of Patmos, a Roman penal colony. Although he never claims to be John the apostle, son of Zebedee, he was so identified by several of the early church Fathers, including Justin, Irenaeus, Clement of Alexandria, Tertullian, Cyprian, and Victorinus of Pettau. This identification, however, was denied by Dionysius of Alexandria (A.D. 247–264) and has been questioned by many modern scholars. The book was written sometime in the latter part of the first century, perhaps between A.D. 92–96.