Seeing John's Visions: Experiencing Revelation

By Dr. Gary S. Day

Have you ever tried to make sense of the book of Revelation? It's not easy is it. Many questions come to mind that would help our understanding. What did it mean to the hearers in John's time in the early years of Christianity? What does it mean to us today? How do we read the book of Revelation today on a personal level? Seeing John's Visions: Experiencing Revelation addresses these questions and more.

Gary S. Day proposes a helpful way to read the book Revelation by following a tried and true method. He follows the "Scripture interprets Scripture" road of inquiry to find a volume where God speaks comforting words to His people of faith in times of trouble. He does this through the texts that are alluded to within the book itself. There are over 250 allusions to the book of Revelation that are all but sidelined, even though they are known to exist.

The problem is that these allusions are just that. They are allusions or verbal parallels, and not direct quotes from another biblical book. So how do you use them to help your understanding of Revelation? By examining the various aspects of allusions in the chapter, Introduction to Allusions of Revelations, Dr. Day has come to the conclusion that it is through the allusions that the early church understood the book as a book of consolation. Many times the verses that are alluded to are hints to examine the context of the passage, and not just the single verse. Therefore when he aligns these expanded allusions to a passage in the book of Revelation a broader understanding is brought to bare on the passage. Dr. Day surmises that people read the bible primarily from a common sense point of view.

The majority of the 250 + allusions are from the Old Testament. Some are from the other books of the New Testament, and some from writings called Pseudepigrapha written between 200 BCE and 100CE. Every one of them are included with the passage they are found, so that they can be read side by side. By following along through the book of Revelation in this manner you will discover that Revelation is indeed a book of encouraging prophecy, and not just a book of doom and gloom.

• Language: English
• Publisher: Dr. Gary S. Day
• Release date: Dec 13, 2015
• ISBN: 9781310786037

Dr. Gary S. Day

For 20 years Dr. Day was Senior Pastor of churches in New York, Arizona and Oregon. Dr. Day has also held Professorial positions in colleges and seminaries in Greater Noida, India and the United States. He now resides in Oregon with his wife Victoria, developing his writing ministry and doing pulpit supply preaching when the opportunity arises. Visit his new blog today. http//:ChristianUndergroundJournal.wordpress.com.He and his wife Victoria published a popular magazine in Arizona called Heart of Mohave Magazine. They also have written numerous articles for NarrowGateJournal.com and other blogs.

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The allusion texts used in this writing are from several sources. All of the allusions listed in the Greek New Testament, 4th edition, are included. Additional texts are taken from Old Testament References in the Book of Revelation by Arnold G Fructenbaum; Charts of the Book of Revelation; Revelation, 3 Volumes, by David Aune; The Book of Revelation: a Commentary on the Greek Text, NGTC and The Use of Daniel in Jewish Apocalyptic Literature and in The Revelation of St. John, both by G.K. Beale; plus my own observations. The listing of the allusions is as complete as possible, but no claim is made for the combined list being complete.

Introduction to the Allusions of Revelation

Where do we Begin?

It may be a surprise to many that there are serious differences between evangelicals when it comes to the interpretation of end time things. The study of the end time is called Eschatology. There are many fine and solid Christians who uphold divergent perspectives in the interpretation of Eschatological (end time) prophecy. And, even those who abide in the same camp often disagree on many points. A reasonable book that presents each of the perspectives fairly was written by Robert P. Lightner, called The Last Days Handbook. 1990. Some of the prevailing views on eschatology will be mentioned, but not commented upon here. Concerning the Millennial period there are three basic views; Postmillennialism, Premillennialism, and ‘Realized’ Millennialism also known as Amillennialism. Concerning the Tribulation period there are four basic views focusing on the timing of the coming of the Lord and more specifically, the exit of the Church to be with the Lord; Pretribulation, Post-tribulation, Mid-tribulation and Pre-wrath, a more recent viewpoint. And finally, when approaching the interpretation of the book of Revelation itself, there are at least four main perspectives, the Historicist, Preterist, Futurist and Spiritualistic/Idealist approach. Mix them all together and you can come up with all kinds of interpretive concoctions.

However a few remarks are necessary. It is a fact that the Old Testament (OT) prophets never prophesied beyond the reign of the Messianic King. The questions circling the millennium period concern the timing of that reign. Is the millennial reign of Christ fulfilled in the church era or not?

According to the OT prophets, the Messiah would reign as King in Jerusalem. Nations would come to Jerusalem to pay homage to him. Priest would serve him in his temple. This has never literally happened in the historical realm. Whenever the prophets spoke about the nation of Israel and the reign of their kings, it was within a historical context, not an abstract symbolic, allegorical or spiritual context. So it can be expected that the reign of the Messiah would also follow suit. What gives great weight to the fact that there will be a earthly millennial reign, even if you don’t take into consideration all of the unfulfilled promises made by God to national Israel, is that in the eternal heavenly reign, God and the Lamb of God are both reigning on the throne in the New Jerusalem (Cf., Rev 22.1, 3). Also, the New Jerusalem has no temple in it And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb Rev 21.22). Whenever the reign of the Messiah is mentioned in the Bible, it is the Messiah alone who is on the throne, with a temple. And that is always in an earthly historical context. Because of the above evidence a premillennial perspective is held in this writing.

An important point, that brings focus to the eschatological issues, is that the approach we take to interpret scripture, or our hermeneutic. It will bear strongly upon how we view eschatology. Today, there are two main paths to biblical interpretation taken; the literal and the allegorical methods of interpretation. Each method has deep historical roots. But, No matter which view one takes…it must be admitted that not until the third century A.D. and the Alexandrian school of theology was there any serious opposition to the literal method (Lightner, Last Days Handbook, 128). Clement of Alexandria and Origen were greatly influential in this new school and both made all Scripture an allegory (ibid.). In the fifth century A.D., Augustine rejected this movement in favor of a literal interpretation, except when it came to prophecy. Prophecy was still to be allegorized according to Augustine. The Reformers picked up on his methods and continued to use allegory to interpret some, but not all, unfulfilled prophecy. Otherwise they stressed a grammatical-historical approach to the literal sense of the Scriptures. In this regard it is important to remember that The allegorical system that arose among the pagan Greeks was copied by the Alexandrian Jews and was next adopted by the Christian church, and dominated the church to the Reformation (Ramm, Protestant Biblical Interpretation, 1950, 23). Without apology, the literal sense of the Scripture texts will be followed. If the text points to symbolic meaning, then the symbolic meaning is the literal sense of the Scripture. Yet, though there are many symbols in the book of Revelation, each are explained directly or by comparison in another part of the Scripture, including Revelation itself.

How are we to Approach the Book of Revelation?

One of the key verses that give understanding on how to approach the book of Revelation is Rev 10.7, but that in the days of the trumpet call to be sounded by the seventh angel, the mystery of God would be fulfilled, just as he announced to his servants the prophets (italics are mine). Here we see that Revelation becomes the framework for the fulfillment of all of the bits of unfulfilled prophetic information concerning the end days and the return of Christ. And it proclaims that just as what the prophets said concerning the coming of Jesus the Messiah was fulfilled, so will their proclamations about the coming of King Jesus at the end of days. The Apostle Paul wrote from prison, pray for us, that God may open to us a door for the word, to declare the mystery of Christ…that I may make it clear, which is how I ought to speak (Col 4.3-4). What the prophets proclaimed that would happen would be fulfilled or completed in or by the days of the sounding of the seventh trumpet. Unfortunately, too many interpreters muddy the waters of prophetic fulfillment by their theological agenda.

The placement of the entire unfulfilled end time prophetic information spoken by the prophets fit together somewhat like a jigsaw puzzle within the book of Revelation, even though this analogy is forsaken by some. Each piece has bits of information. The placement of this information is guided by the many allusions to these biblical texts; from the OT and New Testament (NT), and within the book of Revelation itself. The placement of these unfulfilled prophecies can be spoken of this way, This book provides a framework for the understanding of the order and the sequence of event found in the Old Testament prophecies. This is the reason for so many references to the Old Testament (Fruchtenbaum, The Use of the Old Testament in the Book of Revelation, 12/2007, 1). Using our jigsaw puzzle analogy, the bits of information found in Revelation are the edge pieces in a jigsaw puzzle that help to organize the other pieces (the allusions and verbal parallels) so that a clear picture emerges.

Some NT texts, including Revelation, even reflect intertestamental writings called Pseudepigrapha (written between 200 BCE and 200 AD). For instance, Jude 14-15 quotes 1 Enoch 1.9, a Pseudepigrapha text, because it contained an element of biblical truth. The same can be said to any allusions made in Revelation to these texts. The Apocrypha book Sirach 1.8 is said to be alluded to in several verses in the book of Revelation. Several other Pseudepigrapha and Apocrypha books are referred to throughout the NT as well, not to mention the references to secular writers Epimenides, Menander, Cleanthes and Aratus. The referencing of theses writings are not done to validate them, but to point out a specific truth that all men can perceive.

Why are the Allusions in Revelation Important?

The allusions are important not only because they aide in the reading of the book of Revelation, but also because they aid in its interpretation. By them we see the NT within the OT and the OT within the NT. And we can see the basic hermeneutical principal at work: Scripture interprets Scripture.

In his modern classic commentary, The Book of Revelation: A Commentary on the Greek Text, Gregory K. Beale discusses the use of the OT in the book of Revelation on pages 76-99. There he quotes I. Fransen, who says that, The familiarity with the Old Testament, with the spirit which lives in the Old Testament, is the most essential condition for a fruitful reading of the Apocalypse (97). Beale also said in his Introduction, that when regarding historical questions about the Apocalypse he gave attention to those that have greatest significance for the interpretation of the content of the book (Ibid. 3). Those areas he thought significant were the structure of Revelation and its use of the Old Testament.

The familiarity with the New Testament is also an essential condition for a fruitful reading of the Apocalypse. For at key points this familiarity is necessary. Yet, familiarity with the Testaments is not the only thing of relevance needed when interpreting the allusions in Revelation. The Holy Spirit is needed. However, as Brevard S. Childs wisely said, The role of the Holy Spirit in biblical interpretation is not to add a new dimension to the literal sense, but to effect the proper actualization of the biblical text in terms of its subject matter for every succeeding generation of the church (Quoted in VanGemeren, Interpreting the Prophetic Word, 369). There is no greater need in this age of prophetic frenzy than to have the guidance of the Holy Spirit to interpret the prophetic truth of the book of Revelation to this generation. The usage of the allusions, by the Holy Spirit, guides the interpreter to stay within the boundaries of the biblical text primarily when giving meaning to the book of Revelation. So, the allusions help to reign in the more twisted interpretations of Revelation.

It must be remembered that much of the OT is cast in poetic and narrative forms, where stories are told about the acts and person of God in relation to humanity and to Israel in particular. Those stories are spread over centuries and presented to the successive generations for contemplation and adherence to the commands of God. The broadest category entrenched in these stories is the redemption story beginning with the acts of creation in Genesis and culminating in the fulfillment of God’s promises in the book of Revelation. The images presented in the book of Revelation are also important for the interpretation of the book, and are part of the alluded to material. Concerning the imagery in Revelation, it is also important to remember that every symbol in the Revelation is explained either elsewhere in the Revelation itself or somewhere else in the Bible. (Fruchtenbaum, The Use of the Old Testament in the Book of Revelation, 11)

So by weaving together imagery and the stories alluded to in Revelation, in order to interpret its text, it will be discover that the allusions, intentional or not, play an integral role in validating the whole of Scripture. The stories of old come alive by becoming as it were spectacles that focus the truth of Revelation on the foundation of biblical faith. And when properly understood, ‘every word that proceeds out from the mouth of God’ will come to pass.

How do we Interpret Allusions?

One of the weaknesses of many interpretations of complex biblical writings is that interpretations of the texts are made too early in the process of discovery. This can clearly be seen when discovering the connections between the Old Testament and the book of Revelation. This discovery today is called intertextuality, among other things. The reason why the discovery process is important is because, the literary concept of 'intertextuality' can also illumine how texts interact with each other (S. Moyise, The Old Testament in the Book of Revelation USNTSup 115; Sheffield, 1995, 108-38). Essentially what happens when a literary connection is made is that the alluding to a past work sets up a link or correspondence between the two contexts (Ibid).

These links become additional data for the interpretation of both passages in the correspondence. The understanding of both the Old and the New is expanded. Without a thorough examination of all of the connecting allusion in the book of Revelation, premature interpretations are bound to lead astray the interpreter. This is especially true if one views the book of Revelation through a preconceived prophetic format. And, as mentioned before, these allusions are not only between Revelation and the Old Testament, they are also found to be between Revelation and other parts of the New Testament.

Matthewson adds, Analyzing allusions cannot be restricted to only what can be proven to be consciously intended by the author, but must also consider more subtle and implicit usages as well. Every instance, even the finer nuances, must be explored to determine possible interpretive and theological significance. (David Matthewson, Assessing the Old Testament Allusions in the Book of Revelation, EQ 75:4 (2003), 321. (See also, 'Intertextuality and the Study of the Old Testament in the New Testament' in S. Moyise (ed.), The Old Testament in the New Testament OSNTSup, 189; Sheffield, 2000).

In other words, the sub-conscious alerts our conscious minds to the connections between the intended as well as the unintended. John’s mind was steeped in the teachings of the Old Testament (perhaps in both Greek and Hebrew, and also Aramaic) and in the teachings of Jesus along with the experiences of the other Apostles. These teachings and experiences were stirred by the Holy Spirit to note and capture allusions to them as he wrote, describing his visions as the book of Revelation. G.K. Beale adds that the rationale behind the collection and organizing of O.T. allusions is difficult to discern for a visionary author. He suggests that the controlling links may be more complicated or peculiar, but that the unconscious atomistic patterns, at times, can reveal controlling factors for the selection of texts in the theological or eschatological pattern of the O.T. texts (The Use of Daniel in Jewish Apocalyptic Literature and in The Revelation of St. John, University Press of America, Lanham, MD, 1984, 9).

Although this is not a distinct definition of allusions and how they are used, it nevertheless is the understanding taken in this writing. Interpretation of the allusions is in part an intuitive process, honed by experience and immersion in the biblical texts and by the illumination of the Holy Spirit. Therefore, it is in some ways a personal process of Spiritual discovery that is exercised while one is being focused on the meaning of the words of God. In the process, Revelation or the ‘unveiling’ of the text happens and interpretation is then made possible. Perhaps it is because of this process that the persons hearing and speaking the words of the book of Revelation are ‘blessed’ (Rev 1.3). It also is a good reason for prayers to be uttered for God’s guidance all along the road of discovery.

By placing the texts of the allusions within the text of Revelation it is hoped that the believer on the pew will be able to connect with the broader understanding of the issues binding the two texts together. No set boundaries are made concerning the categories of allusions in Revelation. Reading the variety of allusions in their context along with the text in Revelation, especially where the allusions are combined in groups that are pregnant with meaning (such as Rev 1.12-20; 4.1-11; 13.1-8) gives greater insight into the power of the visions John experienced, which can be shared by many. To experience Revelation the way that John did one must go through similar processes in absorbing and interpreting his visions. These processes involve Spirit led influence upon absorbing and interpreting the text through the allusions, whether consciously or unconsciously enacted. It was this interpretive process that informed the early church of the meaning of John’s visions.

For those wanting to know the source of the obviously academic word intertextuality, Evans noted that, The term intertextuality was coined by Julia Kristeva in the late 1960s. The seminal work is Julia Kristeva, Le'Texte'du'Roman (The Hague: Mouton, 1970). In biblical studies, however, the term is used less in Kristeva’s original sense and more as a semi-technical term for allusion or influence. (Andrew R. Evans, ‘Allusions to the Song of Songs in John’s Gospel and Revelation’ in Foundations 64 (May 2013): 38-63, Fn. 3)

Many writers categorize the various depth of the perceived allusions; for instance Beale sets three categories, 1) Clear; 2) Probable; and 3) Possible allusions (The Book of Revelation: A Commentary on the Greek Text, 78). Other authors make the distinction between allusions and echoes, allusions being used for obvious intertextual references and echoes being used for the more subtle hints. No such distinction is made here. The reason is that some so-called echoes may have more meaning to the interpretation of the text than an outright direct allusion. The reader will need to make those decisions in their own studies.

It is not the intention of the author to compose a theological treatise on the subject of the allusions between the book of Revelation and the rest of the Bible. He would only like to pave a broad path for discovery for everyone interested in interpreting and experiencing John’s visions. It is hoped that others would pick up the mantle and delve into the subject as deeply as they would. Usually, only summary interpretations will be given throughout the text of what had been observed. However, many times a more in depth analysis is given. These interpretations will be based upon what is discovered between the allusions and the text of Revelation, and not following any pre-set interpretation advanced in today’s prophecy circuit.

Another aspect of interpreting allusions concerns the ‘intensions’ in what was written. Although Matthewson rightly asserts, Unfortunately, much discussion of the OT in Revelation is prematurely preempted by strait jacketing a given usage into a preferred category, he also places the intension of what was written in the book of Revelation solely upon John, as do most others (Ibid, EQ, 320). However, it is quite clear from Rev 1.1-2 that John was to write down what he ‘saw,’ and he was to ‘show’ what he saw to the church. John was to write word pictures of what he saw. This in itself shows that the ‘intentions’ of what was written is guided by the Lord. So, if there are intensions, the intensions are not John’s. Assuming that John is the grand editor of God’s visions is beyond the scope of his abilities. Any intended allusions in Revelation to other biblical texts, conscious or subconscious, come disguised within the visions and are not the property of John’s literary genius.

This is not to say that John had no hand in compiling what he saw, but that his initial focus was on getting what he saw correctly down on paper. He was not building a theological exhortation based on his understanding when he wrote the book of Revelation. He was writing what God intended him to write. The result of following this line of thought is that the focus of inquiry and discovery is not upon John, but upon God.

Other Approaches to Understanding Revelation

There are many approaches taken in order to find an understanding of the book of Revelation. For example, Resseguie takes a narrative approach (James L. Resseguie, The Revelation of John: A Narrative Commentary, Grand Rapids: Baker Academic 2009), and Paulien takes a liturgical approach (Jon Paulien, ‘The Role of the Hebrew Cultus, Sanctuary and Temple in the Plot and Structure of the Book of Revelation’, Andrews University Seminary Studies, vol. 33, no. 2 [1995]), while others take a mythical approach, such as Bultmann, who works with an unbiblical definition of myth (‘New Testament and Mythology’ by Rudolf Bultmann in Kerygma and Myth: A Theological Debate, ed. H.W. Bartsch, New York: Harper and Row 1961). These are but a few of the many approaches taken. Although all of the various approaches can be helpful to one degree or another, it seems unlikely that they would be the approach taken by the initial audience of John’s revelations to gain understanding of the visions of the Apostle.

What John’s audience had in their minds, besides the experience of Roman persecution, were the stories of Jesus and the teaching of the apostles; and, those stories and visions passed along to them by the apostles’ ancestors via what we call the Old Testament or the Hebrew Bible; and the intertestamental Jewish writings of Judaism, including the Pseudepigrapha writings that flourished at that time. These stories the first century Church were aware of and even read.

Since it was a time of severe persecution of the church in general when the book of Revelation was penned by John the Apostle, the Lord chose visions to communicate allusions to prophetic reality instead of direct speech. Those who knew well the biblical writings would also be intuitively aware that the allusions, to the events contained in the Testaments that are within the book of Revelation, also had application to their situation. Since it was dangerous at that time to outright point a finger from a human perspective, God was pointing his finger to his Word to teach and encourage his people through the prophecy of the book of Revelation that He was in control of history, then and now. The truth of Revelation’s prophetic exhortation and comfort is applicable to all generations of Christians. However, these are couched in the first century experience of Roman persecution, with specific predictions that pertain to those Christians going through that experience. These specific predictions may also be applied to the final generation of believers prior to Christ’s return. That generation will also experience governmental persecution, but perhaps on a broader territorial basis (worldwide). And that generation will also experience the same promises of God given to those under the Roman persecution.

The allusions in the book of Revelation have been examined before as a sort of sidebar, but in latter decades the examinations have intensified, especially in the 1980-1990’s. Though numerous allusions found in the book of Revelation have been studied by many, the study of the allusions has mostly been sporadic or compartmentalized, and overly academic. For instance, only the allusions to Ezekiel or Isaiah found in the book of Revelation are studied at one time by some.

Few community based comprehensive volumes have been written for the entire text of the book of Revelation. It is the assumption of this writing that the allusions found in the book of Revelation are to be read along side the text as a tool for understanding the book; And, that they are able to be understood by the whole community of believers, not just by those who pursue a scholarly approach. It is only by reading and applying the allusions to the text of Revelation does the book become a true prophetic book; one that speaks to people for their up-building and encouragement and consolation (1 Co 14.3).

Language Influence upon the Text

There are several passages in the book of Revelation which have allusions based on the Septuagint (LXX), a Greek translation of the Hebrew Old Testament. The Greek LXX is heavily laden with translated Hebraism, such as is found in the idea to make war with in Rev. 11.7; 12.7; and 19.7. However, this is not the only influence on the thought of the writer. Although many mannerisms recorded ‘are due to the literal transference of Semitic idioms,’ the Greek that the Apostle John wrote in ‘was more like the Greek of the Egyptian papyri and of inscriptions found in various parts of the Greco-Roman world’ (J.H. Moulton, Grammar of the New Testament Greek, vol. II, T. & T. Clark, 1920; 1976, 34). In other words, John wrote in the lingua franca of the day.

And, like in the Gospel of John (especially when the Apostle translated Jesus’ words in his Gospel), there are many Aramaisms in the book of Revelation. Yet, what Moulton says about the Gospel of John applies to the book of Revelation, A written Aramaic original is therefore by no means established (Ibid, 484). This reinforcement was added because what was seen on You Tube recently; a group teaching on the book of Revelation had Koine Greek as the third level of translation. Beginning with the Aramaic language as the original text of the book of Revelation, which to them was followed by Latin, and lastly it was proposed that Revelation was then translated into Greek. The Greek New Testament is the most secure of all books ever written, and it was first written in Koine Greek (including the book of Revelation), which was the language of commerce of the day, like English is today for aviation and much of the internet, and many other international business transactions.

There are four phases the OT visionary prophets went through in the production of their visions from God: 1) The Reception; 2) the Assimilation; 3) The Writing; and, 4) The Distributing phase. The language that John most often imitates in the writing phase of Revelation is the language used by the OT prophets.

The Function of the Allusions

The allusions within the book of Revelation are text markers. Sometimes they point to a single item or thought. But, the allusion also often goes beyond the literal similarity of thought or term, and point to the message found surrounding the text alluded to. For instance, the allusion found in Rev 11.15 concerning what will happen at the blowing of the seventh trumpet, the kingdom of the world has become the kingdom of our Lord, points to Ps 22.28. It is making a similar statement, but by expanding the reference to v. 27, added information with a complementary thought is made for a more rounded understanding of Rev 11.15.

Another example, and perhaps a clearer one, is found in Rev 11.4, the two olive trees and the two lampstand, where many say is an allusion of Zech 4.1-3, 11-14. Although there is a direct allusion to these verses, the meaning of the text in relation to the two witnesses is broadened when the context of whole of Zech 4 is taken into consideration.

What View is Pertinent?

When I last taught the book of Revelation in India at Canaan Bible College near Delhi, I taught the various approaches taken throughout history, showing how each particular view would interpret the text. This is a fruitful study because it brings into relief the general view that stands out above the rest. For instance, the Preterist view claims that Revelation was fulfilled primarily during the destruction of Jerusalem in A.D. 70, and during the Roman persecution of the early Church. The Historicists view fizzles out its interpretation of Church history within