The contents, plan, and symbolism of the Apocalypse.

The Apocalypse always drew the attention of Christians to itself, especially at a time in

which various calamities and temptations of singular strength began to disrupt the community

and Church life. In addition, the imagery and the mysteries of this book make it extremely

difficult to understand and, therefore, always pose a risk for imprudent interpreters in deviating

outside the parameters of truth toward impossible hopes and beliefs. For example, the

literal understanding of the images in this book provided the motive for, and even now

continues to give rise to, the false teaching of so-called “chiliasm,” the thousand-year reign

of the Kingdom of Christ on earth. Already in the first century, some Christians, interpreting

the lucidity of the Apocalypse while experiencing the horrors of persecution, held to the

belief that the “Last Days” were at hand and that the Second Coming of Christ was close.

During the past twenty centuries, there has been a multitude of the most varied types

of interpretations of the Apocalypse. All these interpretations can be categorized into four

classes. The first ascribes the visions and symbols of the Apocalypse to the “Last Days,” the

end of the world, the emanation of the antichrist and the Second Coming of Christ. The

second attributes to the Apocalypse a purely historical meaning and confines its visions to

historical events of the first century: persecution of the Christians by the pagan emperors. The

third tries to find the realization of Apocalyptic predictions in the historical events of the

time. In one such interpretation, for instance, the pope of Rome is the antichrist and all the

Apocalyptic calamities in reality emanate against the Church of Rome, and so on. Finally, the

fourth sees the Apocalypse only as allegory, holding that the described visions therein do not

have so much a prophetic as a moral sense. As we shall see, these points of view on the

Apocalypse do not exclude but rather supplement each other.

The Apocalypse can be properly understood only in the context of all of Holy Scripture.

The principle of uniting several historical events in one vision shows itself as a special

characteristic of many prophetic visions, both of the Old and New Testaments. In other

words, spiritually related events, separated one from the other by many centuries and even by

millennia, merge into one prophetic picture, uniting within itself the elements of various

historical epochs.

As an example of such a synthesis of events, one can refer to the prophetic discussion of

the Savior about the end of the world. In it, the Lord talks simultaneously about the destruction

of Jerusalem, which would occur some thirty-five years later, and about the time preceding

His Second Coming (Matt. ch. 24, Mark ch. 13, Luke ch. 21). The reason for such a

unification of events consists in that the first illustrates and explains the second. In not a few

instances, Old Testament prophecies speak simultaneously about the beneficial changes in

human societies during the time of the New Testament and about the new life in the Heavenly

Kingdom. In this case the first acts as the source for the second (Is. 4:2-6, 11:1-10, chs.

26, 60 and 65; Jer. 23:5-6, 33:6-11; Hab. 2:14; Zeph. 3:9-20). The Old Testament prophecies

regarding the destruction of Chaldean Babylon speak simultaneously also of the annihilation

during the reign of the antichrist (Is. ch. 13-14, and ch. 21; Jer. chs. 50-51). There are many

similar examples of the merging of events into one prophecy. Such a method of merging

events by signs of their inner unity is used in order to help the believer understand the

essence of the events on the basis of what is already well known to him, leaving aside

secondary details and historical details that explain nothing.

As we shall see, the Apocalypse consists of a number of compositionally multi-layered

visions. The Seer presents the future in a perspective of the past and of the present. Thus, for

instance, the many-headed beast in chapters 13-19 is the antichrist himself and his predecessors,

Antiochus Epiphanes (vividly described by the prophet Daniel and in the books of the

Maccabees) and the Roman emperors Nero and Domitian (who persecuted Christ's Apostles),

and subsequent enemies of the Church.

The two witnesses for Christ in chapter 11, possibly Enoch and Elijah, are the accusers

of the antichrist, as are their prototypes, the Apostles Peter and Paul, and all other preachers

of the Gospel fulfilling their mission in a world hostile to Christianity. The false prophet in

chapter 13 is the personification of all the propagators of false religions (Gnosticism, heresy,

Islam, materialism, Hinduism, etc.) among which the most vivid representative will be the

false prophet in the time of the antichrist. In order to understand why the Apocalypse united

different events and various people in one image, one must take into account the fact that it

was written not only for contemporaries but also for Christians of all times, who were to

endure similar persecutions and sorrows. St. John discloses the common methods of seduction

and shows the true way to avoid them in order to be true to Christ until death.

In a similar manner, the judgment by God, which the Apocalypse mentions repeatedly, is

the Last Judgment of God, as well as all separate judgments of God over different nations and

individuals. Included in this is the judgment of all mankind during the time of Noah and the

judgment of the ancient cities of Sodom and Gomorrah during the time of Abraham and the

judgment of Egypt during the time of Moses and the twice-repeated judgment of Judea (600

B.C. and again during the seventh decade A.D.) and the judgment of Nineveh, Babylon, the

Roman Empire, Byzantium, and, somewhat recently, of Russia. The reasons that evoked

God's righteous punishment were always the same: people's lawlessness and lack of faith.

In the Apocalypse there is a noticeable specific non-synchronization of events: being

above time or beyond time. This is due to the fact that St. John contemplated the fate of

mankind not from the earthly but from a Heavenly perspective, to which God's Spirit had

elevated him. In the ideal world, the flow of time stops at the throne of the Almighty and the

Spiritual Gaze encompasses simultaneously the present, past, and future. Evidently, this is the

reason that the author of the Apocalypse describes some future events as those of the past and

those past as in the present. For instance, the war of the angels in the Heavens and the expulsion

of the devil from there, events which had occurred prior to the creation of the world, are

described by St. John as though they had happened at the dawn of Christianity (Rev. ch. 12).

However, the resurrection of the martyrs and their reign in Heaven, which encompasses the

whole of the New Testament epoch, is placed by him after the judgment of the antichrist and

the false prophet (Rev. ch. 20). Thus, the participator in the mysterious disclosures does not

narrate according to the chronological sequence of events, but rather reveals the essence of

that great war of good versus evil, which is ongoing simultaneously on several fronts and

touches upon the material as well as the angelic world.

Undoubtedly some of the Apocalyptic prophecies have already come to pass (for example,

the fate of the seven Churches of Asia Minor). Fulfilled prophecies should help us

understand the remaining ones that must yet be fulfilled. However, in applying the Apocalyptic

visions to those or other specific events, one must take into account that such visions

contain within themselves elements of various epochs. It is only with the conclusion of all of

the fates of the world and with the punishment of the last of God's foes that all the details of

the Apocalyptic visions will be realized.

The Apocalypse was written through the inspiration of the Holy Spirit. Mankind's

departure from faith and true Christian life leads it toward dulling of the mind and a total loss

of spiritual outlook, thereby making very difficult any correct understanding of the Apocalypse.

Contemporary man's total devotion to sinful passions serves as the reason why some

contemporary interpreters of the Apocalypse want to see in it only allegory and even begin to

teach a metaphoric (rather than actual) understanding of the Second Coming of Christ.

Historical events and individuals convince us that to see allegory alone in the Apocalypse is

to be spiritually blind, for so much of what is happening today reminds us of the terrifying

images and visions of the Apocalypse.

The method of interpretation of the Apocalypse is shown in the accompanying diagram.

As one can see in it, the Apostle simultaneously opens several spheres of existence. To the

highest sphere belongs the angelic world, the triumphant Church in Heaven, and the persecuted

Church on earth. Heading and directing this sphere of goodness is the Lord Jesus

Christ, the Son of God and the Savior of men. Below is found the sphere of wickedness, the

unbelieving world, sinners, false prophets, those who consciously fight against God (Theomachists),

and devils. Directing all of these is the dragon, the fallen angel. Throughout all of

the existence of mankind, these spheres have been at war with each other. St. John, through

his visions, gradually discloses to the reader the various facets of the battle between good and

evil and discloses the process of the spiritual self-realization of mankind, as a result of which

some stand on the side of good, while others go on the side of evil. During the development

of world conflict, the judgment by God constantly takes place over individuals and nations.

By the end of the world, evil will increase tremendously, and the Church on earth will be

extremely weakened and diminished. Then the Lord Jesus Christ will come to earth, all

people will be resurrected, and the world will experience God's Last Judgment. The devil and

his cohorts will be condemned to eternal torture, but the righteous will begin eternal blessed

life in Paradise.

The reading of the Apocalypse in sequence can be divided into the following parts:

1. The introductory picture of the Lord Jesus Christ made manifest, instructing John

to write the Revelation for the seven churches of Asia Minor (ch. 1).

2. The letters to the seven churches of Asia Minor (chs. 2 and 3), in which, simultaneously

with instructions to these churches, there are outlines of the fate of

Christ's Church from the time of the Apostles up until the end of the world.

3. The vision of God enthroned, the Lamb of God and the Heavenly Divine Liturgy

(chs. 4 and 5). This Heavenly Divine Liturgy is supplemented by visions in the

succeeding chapters.

4. From the sixth chapter on, there begins the revelation of the fate awaiting mankind.

The breaking of the seven seals of the mysterious scroll by Christ, the

Lamb of God, serves as the beginning of the description of the various phases of

war between good and evil, between the Church and satan. This war, which be-

gins in the soul of man and spreads to all aspects of man's life, becomes greater

and increasingly frightening (up to ch. 20).

5. The blast of the angels' seven trumpets (chs. 7-10) heralds the beginning of the

calamities which must befall mankind for its unbelief and sins. The damage to

nature and the manifestation of evil forces in the world are described. Before the

onset of these misfortunes, the faithful will receive upon their brows (the forehead)

a blessed mark, saving them from moral evil and from the fate of the impious.

6. The vision of the seven signs (chs. 11-14) depicts mankind divided into two opposing

and irreconcilable camps of good and evil. The good forces are concentrated

within the Church of Christ, represented here in the form of a Woman

clothed with the sun (ch. 12), and the evil forces — in the kingdom of the beast,

the antichrist. The beast rising from the sea is a symbol of evil secular rule, and

the beast rising from the earth is a symbol of the deteriorating religious power. In

this part of the Apocalypse, a global evil being, i.e., the dragon-devil who organizes

and directs the war against the Church, is clearly shown for the first time.

The two witnesses of Christ symbolize here the preachers of the Gospel who battle

with the beast.

7. The visions of the seven chalices (chs. 15-17) paint a dire picture of global moral

decay. The war against the Church becomes extremely tense (Rev. 16:16), with

unbearably difficult trials. This war is referred to as Armageddon. The image of

Babylon the harlot represents mankind, which has forsaken God and which is

concentrated on residing in the capital of the kingdom of the beast, the antichrist.

The evil force spreads its influence into all areas of life of sinful mankind, after

which begins God's judgment against the forces of evil (here God's judgment

against Babylon is described in generalities, as a form of introduction).

8. In the following chapters (18 and 19), the judgment of Babylon is described in

detail. Here is shown the perdition of those guilty of causing evil among men —

the antichrist and the false prophet, representatives of civil and heretical anti-

Christian authorities.

9. The twentieth chapter is a summation of the whole spiritual war and world history.

It tells of the devil's being defeated twice and of the reign of the martyrs.

Having suffered physically, they were victorious spiritually and are already blissful

in Heaven. Here, beginning with Apostolic times, the whole period of existence

of the Church is encompassed. Gog and Magog personify the union of all

forces fighting against God, both earthly and those of the nether regions, who

throughout Christian history fought against the Church (Jerusalem). They are exterminated

by the Second Coming of Christ. Finally, it speaks of the eternal punishment

of the devil, this ancient serpent, who began all the lawlessness, lies, and

sufferings in the Universe. The end of the twentieth chapter is a description of

the universal resurrection of the dead, the Last Judgment, and the punishment of

the unfaithful. This short description summarizes the Last Judgment of mankind

and of the fallen angels and sums up the whole drama of the universal war between

good and evil.

10. The final two chapters (21and 22) describe the New Heaven, the New Earth, and

the blessed life of the saved. These are the most joyous and glorious chapters of

the Bible.

Every new part of the Apocalypse usually begins with the words “And I saw,” and ends with

a description of God's Judgment. This description depicts the end of the previous topic and

the beginning of a new one. Between the main parts of the Apocalypse, the Seer sometimes

interjects some intermediate observations that act as a binding link between them. The

diagram used here vividly shows the plan and divisions of the Apocalypse. For the sake of

brevity we combined the intermediate observations together with the main ones. Moving

horizontally through the diagram, we see that gradually and more fully the following segments

are revealed: the Heavenly World, the Church (persecuted on earth), the sinful and

God-fighting world, the nether regions, the war between them, and God's Judgment.

The significance of the symbols and numbers. Symbols and allegories enable the Seer to

speak of the essence of earthly events on a very high level of generalization; therefore, they

are extensively used. Thus, as an example, the eyes symbolize knowledge, and many eyes

symbolize perfect knowledge. A horn is the symbol of power or might. Long attire denotes

the clergy; a crown, imperial worthiness; and whiteness, cleanliness or purity. The city of

Jerusalem, the temple, and Israel are symbols of the Church. The numbers also have a symbolic

meaning: three symbolizes the Trinity; four is the symbol for the world and order in the

world; seven denotes completion and perfection; twelve denotes God's people and fruition of

the Church (the numbers derived from 12, such as 24 and 144,000 have the same meaning).

One-third denotes some relatively small part; three and a half years, the time of persecutions.

The number 666 will be specifically dealt with below.

Events during the New Testament are often portrayed in the framework of comparable

Old Testament events. Thus, for instance, the persecution of the Church is described in the

framework of the sufferings of the Israelites in Egypt, the temptations at the time of the

prophet Balaam, persecution on the part of Queen Jezebel, and the destruction of Jerusalem

by the Chaldeans. The saving of believers from the devil is depicted in the framework of the

saving of the Israelites from the pharaoh during the time of the prophet Moses. The rule of

the godless is presented in the imagery of Babylon and Egypt. The punishment of the forces

fighting against God is presented in the language of ten Egyptian executions, and the devil is

identified as the serpent who had tempted Adam and Eve. The future Paradisacal blessing is

depicted as the Garden of Eden and the tree of life.

The main task of the Apocalypse consists of showing the way the forces of evil work and

who organizes them and directs them in the fight against the Church and of teaching and

strengthening the faithful in their loyalty to Christ, portraying the complete defeat of the devil

and his servants and the beginning of Paradisacal Bliss.

For all the symbolism and mystery of the Apocalypse, the religious truths contained

therein are revealed in an extremely clear way. Thus, for example, the Apocalypse points to

the devil as being the culprit for all the temptations and tribulations of mankind. The tools

with which he tries to lay waste to mankind are always the same: unbelief, disobedience to

God, pride, sinful desires, lies, fear, doubt, etc. In spite of all his cunning and experience, the

devil is not able to lay waste to those people who are devoted to God with all their heart

because God protects them by His blessings. The devil enslaves to himself more and more

sinners and those who have withdrawn from God and thrusts them into various abominable

acts and crimes. He directs them against the Church and through them causes all violence and

wars in the world. The Apocalypse clearly shows that in the end the devil and his servants

will be vanquished and punished and that Christ's truth will triumph and that in the renewed

world there will begin a blessed life, which will be endless.

Having thus made a cursory review of the contents and symbolism of the Apocalypse,

we shall now consider some of its most important parts.