I’ve been thinking about the relative merits of approaching the book of Revelation with the aim of taking all the visions and judgments literally as opposed to symbolicly. Rev. 1:1 does say that John has a message for us to know, but it says more than this. This message was “signified” to John (this is the alternate reading in the footnote of the NASB, the main text has “communicated”). The word for “signified” is semaino, which means to “communicate by symbols.” So John in effect is answering our question: he is telling us his book communicates via symbolism.
For more help on the question of how to approach Revelation I turned to Invitation to Biblical Interpretation by Andreas J. Köstenberger and Richard D. Patterson for help. Their book is endorsed by a wide assortment of conservative evangelical scholars and is the best work on hermeneutics I’ve ever read. (Read my reiew here.) I found their comments on this question insightful.
What could be wrong with interpreting apocalyptic literature such as Revelation literally? The main problem with such an approach is that it inadequately considers that the literary genre of a given text establishes the rules for how it should be interpreted. Meaning is intrinsically bound up with genre.119 It follows that genre provides a context assigned by the author to communicate meaning. We have already shown that the genre of Revelation is prophetic-apocalyptic. The apocalyptic genre, by definition, is highly symbolic and not intended to be interpreted in a literal manner. For this reason, a rigid literal interpretation or literalism may actually obscure the author’s intended meaning rather than expose it. Kevin Vanhoozer correctly poses a distinction between the literal sense and literalism.120 If the interpreter is concerned with authorial intention, the literal sense must not be reduced merely to letters, langue, or locutions. Vanhoozer contends that “literalistic reading is less than fully ‘literal’–that it is insufficiently and only ‘thinly’ literal–insofar as it ignores the role of authorial intentions and communicative acts.”121 What Vanhoozer means by this is that the literal–but not the “literalistic”–sense is what the author intended to convey by a given text; this, in turn, is especially true for figurative and symbolic language. In other words, if Revelation is prophetic-apocalyptic in nature, ascribing literalism to its numbers, proper nouns, and other images may actually prevent a proper understanding of John’s intended meaning.122 A more profitable hermeneutical approach is to reverse the interpretive order by placing the symbolic in the foreground while shifting the literal into the background. Thus, rather than positing the dictum “When the literal makes sense, seek no other sense,” we suggest that a better maxim in interpreting apocalyptic is “Start out with the assumption that a given statement or image is figurative rather than literal.”
G.K. Beale makes a strong case for the primacy of the symbolic over straight one-to-one literal correspondence.123 He argues that semaino in Revelation 1:1 conveys the idea of “communication by symbols,”124 noting that the normal usage of semaino in Scripture implies some type of “symbolic communication.”125 Since Revelation is a symbolic means of communication, the literal approach for interpreting the “plain sense” of the image may actually distort the intended meaning of the text. Beale maintains, “Of course, some parts are not symbolic, but the essence of the book is figurative. Where there is lack of clarity about whether something is symbolic, the scales of judgement should be tilted in the direction of a nonliteral analysis.”126 For reasons such as these, the symbolic plane should be considered primary while care should be taken not to reduce the meaning of symbols to something exclusively spiritual.
(pg. 550-551)
Footnotes
119 Hirsch, Validity in Interpretation, 236.
120 Vanhoozer, Is There a Meaning in This Text?, 310.
121 Ibid, 311.
122 Carson, Exegetical Fallacies, 90.
123 Beale, Book of Revelation, 50-55.
124 Ibid, 52.
125 Ibid, 51. See the discussion of the allusion to Daniel 2:28-30 (LXX) in Revelation 1:1.
126 Ibid, 52.
The authors go on in their book to explain how Revelation itself, through John’s extensive use of the Old Testament (quoting and alluding to OT Scripture, as well as making use of well known OT symbols), helps us when it comes to discerning when and where symbolism exists and how to interpret it.
For my part, knowing that the author intended his book to “communicate by symbols” (Rev. 1:1) as an apocalyptic book, requires me to take this into account as I approach this great book.