Introduction to Apocalyptic Literature

The Last Day of Pompeii, by Karl Bryullov (1799 - 1852)

This realistic painting by the Russian master Karl Bryullov is 21 feet in length. It shows the horrors suffered by the population of ancient Pompeii as Vesuvius erupts and panic ensues. It is dramatic and violent - a terrifying picture of destruction wrought in the midst of prosperity. Many if not most of the inhabitants of Pompeii believed that they had wronged the Roman gods and were suffering for their sins. This idea, of suffering judgment because of injustice and impiety, is not just a pagan notion, but a Jewish and Christian one as well.

In our study of the idea of the apocalyptic, we've said that apocalyptic can describe a worldview, a movement, or a body of literature.  What these have in common is the emphasis on the revelation and disclosure of divine mysteries.  Apocalyptic literature is writing that discloses God's purposes and judgments. It serves as a warning, as a summons for God's faithful to repent, pray, and prepare. 

The Vision of John on Patmos by von Carolsfeld

Christians may be surprised to hear that there are many more apocalyptic texts in the Bible than just the book of Revelation.  In addition, during the 1st century, when the early Christian Church was first established, there were many other apocalyptic texts in circulation in Jewish and Christian circles that were widely read and discussed, even if they didn't become canonical. An example would be 1 Enoch. 

The two apocalypses of the Bible are Daniel (chapters 7 - 12) and the whole of Revelation. Other apocalyptic passages are found within Isaiah, Ezekiel, Zechariah, Joel, and Malachi. The three Synoptic Gospels (i.e. Matthew, Mark, and Luke) each contain a discourse given by Jesus that scholars now label "the little apocalypse." More specifically, it's Christ's words on the destruction of the Temple and His Second Coming as He describes in Matt. 24, Mark 13, and Luke 21.

The Siege and Destruction of Jerusalem, by David Roberts (1850)

To demonstrate a little more about what makes apocalyptic literature apocalyptic (rather than, say, "prophetic," "parabolic," or "didactic"), let's go to Isaiah in the 8th century B.C. In the 27th chapter of his book he writes, "In that day the Lord with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea" (Is. 27:1). Note the language and ask some questions: "Does God have a literal sword?' "What is Leviathan?" "What event is this describing?"  Isaiah's point is not literal and neither is it timelessly symbolic; it is, rather, apocalyptic.  There is a cosmic clash between God and chaos, and it is happening and will be happening, and God will win. The apocalyptic is not so concerned with the exact timing of future events, as it is with the victory of God across time and the cosmos.

Now, take an apocalyptic passage in Ezekiel. The 6th century B.C. prophet writes, "I will summon a sword against Gog on all my mountains, declares the Lord God. Every man's sword will be against his brother. With pestilence and bloodshed I will enter into judgment with him, and I will rain upon him and his hordes and the many peoples who are with him torrential rains and hailstones, fire and sulfur. So I will show my greatness and my holiness and make myself known in the eyes of many nations. Then they will know that I am the Lord" (Ez. 38:21-23). Apocalyptic literature is concerned with judgment as well. Not only will God win in the end, but He will utterly annihilate His foes.  The language is colorful and shocking; Ezekiel intends his readers to cower and turn toward the God of Israel for protection. His intention is certainly to not describe, in any kind of scientific or literal way, how or when God will execute His judgment. 

I'd like to include one more OT apocalyptic passage. This is from the 5th century B.C. prophet Malachi. "For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble. The day that is coming shall set them ablaze, says the Lord of hosts, so that it will leave them neither root nor branch. But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall" (Mal. 4:1-2). Note the language of the "day" of the Lord, a very important theme in Isaiah and the Minor Prophets. This is the "last day," the day of salvation when God wins victory for His people. As Christians we would say that the "end times" have begun, because the victory of God has already occurred. 

Crucifixion, by Jan Toorop

What's important to remember, once again, is that the apocalyptic moment of history is the cross. The cross looks like a defeat, a scandal, a "loss" for God. Yet, all the while, there was a massive battle raging between God and Satan, between the Cross and chaos! It is apocalyptic literature that reveals this. 

One scholar describes the language of apocalyptic texts as "colorful, elastic, and flexible" because it encompasses so many different human experiences while always revealing heaven's cosmic perspective on everything (Cook). The same scholar can talk about apocalyptic literature as "spongy," meaning its language is not exact and scientific, but resists attempts at defining it exactly. Suffice it to say, apocalyptic texts lift the veil on God's salvific activities.