As we come to the last two weeks of the liturgical year, our first readings are from the Book of Revelation (also called Apocalypse). This is probably the book of the New Testament which causes the most puzzlement to many Christians. The strange, obscure language seems outrageous and difficult to understand. For Christians of some denominations, it provides an endlessly fertile ground for all kinds of speculation and interpretation about what is going on in our world today.
Although Revelation claims to be written by someone named “John”, biblical scholars now believed that this person is not John, the son of Zebedee and one of the 12 Apostles. Nor is the author necessarily to be identified with the writer(s) of John’s Gospel and the three Letters of John. Most probably he was a Palestine-born Jew who had fled into exile, a prophetic figure known to the churches in the Asia Minor region of what is today western Turkey.
There is conflicting internal evidence about the date of writing of the Book of Revelation. Many have concluded that it was composed in stages over a considerable length of time. The early section on the letters to the churches is also thought originally to have been a separate document. In any case, it is believed that the book was written during a period of persecution for the Church. Whether that was a systematic persecution by the Roman authorities over insistence on worship of the emperor as a sign of loyalty, or simply the result of harassment by Jewish and non-Christian neighbors, is not clear. But the purpose of the book is to boost morale and hope in God for a brighter future that will certainly come.
What causes us most difficulty is the apocalyptic style, also found in parts of the Old Testament, most notably in the book of Daniel, but also in the prophecy of Ezekiel. Not surprisingly, these books are regularly quoted in Revelation. This style uses a great deal of symbolism, some of it rather bizarre to our way of thinking, as it promises the punishment of enemies and a glorious future for God’s people.
There is no way a contemporary reader can make any sense of this book without the help of a good commentary. Even then, some of the symbolism is still lost to us. At the same time, we should not be put off nor concentrate our attention too much on the difficulties of understanding the symbolism. Some of the most beautiful spiritual passages in the whole New Testament can be found in this book, and some of them will appear in our readings. Unfortunately, they remain hidden to many people who are put off by the general language of the book.
Yesterday (Revelation 1:1-4; 2:1-5), we heard part of the prologue and part of the first of seven letters to churches in the region around Ephesus: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea. These seven churches were very different. Some were progressing well in their faith, even if their love has started to fade (for example, Ephesus), while others (notably Sardis and Laodicea) their faith has largely died (Revelation 3:1-6,14-22). This “letter” section appears to have begun its life as a separate piece of writing because, unlike the rest of the book, it is not apocalyptic in style.
We, too, can point to the heroism of our predecessors in maintaining the faith through many trials and sufferings. It is because of them that we have the faith today. But in these easier times, our commitment to Christ and the Gospel can weaken. It is not difficult to drop out, and no one will be very shocked. People do not care very much whether we are “religious” or not.
We have lost much of that vision which inspired our predecessors, but it can be recovered. It needs to be recovered if our church is to be truly a lampstand giving light to its surroundings.
May God Bless You and Grant You His Peace!