REVELATION: INTERPRETATIONS

The book of Revelation presents a complex narrative. For this reason it receives a diversity of interpretations. Its text contains elements from the epistolary, apocalyptic and prophetic literature. Some see it from a merely idealistic perspective, that is, it does not deal with historical events. His symbolic pictures contain only spiritual truths concerning the conflict between the Kingdom of God and the spiritual forces of evil [1]. It is clear that this is a precarious interpretation, for it is easy to observe, in this Johannine text, the existence of concrete past and future events in his narrative.

Others, within a preterist view, maintain that it was written to encourage the church of the first century that was under heavy persecution. Scholars of the Greek text, in Europe, accept this interpretation. It is a fact, and the text itself confirms, that this book was written for the "...seven churches in the province of Asia" (1.4), which were real churches visited by John. For this reason, it is acceptable to suppose that the early church saw itself in the plot of Revelation and was strengthened with the message of God's victory over evil. But because it is a prophecy (according to 1:2 and 22:7), at the same time that this text speaks to those of his time, it also sheds light on the future.

The main form of interpretation of the church's reformers in the 16th century is situated within a historical vision. Influenced by Augustine of Hippo, Calvin and Luther understood that there is no millenarian kingdom, future, distinct from the Church. The present era, in which the Church acts in the propagation of the Gospel, is that millenarianist kingdom. And in the future will come the great tribulation, after which will come the final judgment and the "new heavens and new earth". The reformers understand that this millennial kingdom has already been inaugurated with Christ. He "already" is a present reality, according to Matthew 11:5-6; 12:28; 13:1-46, but it is also a kingdom that "has not yet" been fully realized according to Matthew 6:10; 16:28 (HORTON, 2016, P.979).

There is also a fourth interpretation: the futurist. In this, most events refer to the end of time (chapter 4 to 22). It is the so-called dispensational pre-milenarism.This interpretation defends a secret rapture of the Church, before the Great Tribulation, in which God will return to deal with the Israeli nation.  After this period of intense suffering for humanity, Christ will return with the Church and implant his kingdom of 1,000 years on Earth. At the end of this period, Satan is released and deceives, again, the nations.There is a final war and only then comes the "new heavens and new earth" (HORTON, 2016, P.979).

There are, in fact, certain hermeneutic difficulties in interpreting the Apocalypse. Seeking a literal meaning in its text implies a misinterpretation, since apocalyptic literature is highly symbolic. The reader needs to see the world that emerges from the text and not his own. The Apostle John seems to want to show, that the kingdom of God, who has already come into the world with Christ and fights for its full implantation through the preaching of the gospel, will be harshly persecuted by Satan, when he is released, at the end of this era. But God, at that time, will cast his judgments on the earth and destroy the present world order, established in original sin, beginning "new heavens and a new earth" (Revelation 21.1), thus restoring all Creation.

Antônio Maia – M.Div.

Copyright

[1] Bíblia Nova Versão Internacional (comentada). São Paulo: Ed Vida, 2003, p.2167.

HORTON, Michael. Doutrinas da Fé Cristã. São Paulo: Ed Cultura Cristã, 2016.