Visionary Symbolism: A Third Way To Read Revelation

02apocalI often come across commentaries on the book of Revelation that argue against taking a particular image literally on the grounds that all or most of the images throughout the book are symbolic. Simon J. Kistemaker’s remark on the millennium is typical: “… a literal interpretation of this number [the thousand years] in a book of symbolism and especially in this chapter filled with symbols is indeed a considerable obstacle [to a literal interpretation]… It is therefore more in line with the tone and tenor of Revelation to interpret the term metaphorically” (Revelation, 535). Notice in particular the way that he uses the words “symbolism” and “metaphorically” to mean basically the same thing, i.e. non-literal. We’ll return to that in a moment, but first some introduction.

Several of the most recent posts on this blog have dealt in one way or another with the question of how to rightly interpret the book of Revelation. In one post we took a critical look at the most popular approach, the literalist hermeneutic, and found it to be severely lacking. We’ve also explored an alternative hermeneutic in a few posts dealing with specific passages throughout the book (such as 7:1-8; 11:3-13; 16:17-21; 20:1-3; 20:4-6). It might be tempting at this point to simply swing the other way and declare everything in Revelation to be non-literal, which unfortunately is the route that many have gone, but that would be just as reactionary and insensitive to the text as literalism. I believe there is a middle road between the two most popular extremes, a third approach that comes naturally once we clarify an important matter of language.

What does it mean to say that something is symbolic? Unfortunately, that term has been stretched and twisted to mean almost anything anyone wants it to mean, and for that reason its wide usage in academic writing has often functioned like a Trojan horse, carrying inside whatever assumptions the user would rather not address head on. So the question now arises whether the term has been spread too thin to be of any real use. I don’t believe so. It seems to me that its absence would create a more awkward gap in critical vocabulary than its presence, particularly in regards to the discipline of exegesis. For this reason it is not only worthwhile, but actually imperative, to make some attempt at its recovery.

Returning to our case study, Kistemaker appeals to the predominantly symbolic character of Revelation as a reason to understand the “thousand years” non-literally, and then goes on to call the term a metaphor. This is a classic non sequitur. Many commentators use all three of those words more or less synonymously when dealing with Revelation, but such looseness with language often results in muddled exegesis at crucial points throughout the book. The visionary medium of Revelation is not mostly metaphorical, but it is entirely symbolical. At first glance this may seem like splitting proverbial hairs, but it’s actually a very important distinction. Let me explain.

Although they are regularly used interchangeably, metaphor and symbol are in fact two distinct categories. A metaphor is a type of speech in which something from one category (the referent) is explained by being implicitly compared with something from another category (the image). If I called one of my little girls “cupcake,” I would be speaking metaphorically, implicitly comparing her to one or more of the characteristics of a cupcake. Of course my daughter is not actually a cupcake, but she is fun and sweet like a cupcake, so I use that image to describe her similar characteristics. A symbol, on the other hand, is anything that is representative or emblematic of something else. Any object, action, experience, or expression that evokes a world of meaning beyond itself is “symbolic”. There is some overlap between these definitions, but in order to avoid confusion we must recognize at least two major differences.

First, unlike metaphors, symbols are not strictly rhetorical. Symbols can be objects, actions, experiences, or expressions. A nation’s flag is a symbolic object; it represents the nation itself. Burning a nation’s flag is a symbolic action; it represents the downfall of the nation. In the first century AD, the temple in Jerusalem was an object that carried a great deal of symbolic meaning for the nation of Israel. It spoke in particular of God’s covenant with Israel and his desire to dwell with them. When Jesus turned over the moneychanger’s tables inside the temple he was performing a symbolic action that spoke of the nation’s downfall. Metaphors, on the other hand, are a strictly verbal affair: they imply a world of meaning specifically by describing something through the non-literal use of something else as a word-picture.

Which brings us to the second distinction. This is what Kistemaker and other commentators often forget when they appeal to the highly symbolic character of Revelation. Unlike metaphors, which are always non-literal, to say that something is symbolic does not necessarily mean that it is non-literal. Rather, it simply means that it is representative or emblematic of something else.  John addresses his vision to seven churches as symbolic representatives of the whole community of Christ worldwide, but that doesn’t change the fact that these were seven historical congregations located in modern-day Turkey. Yet despite this obvious distinction, many commentators still make a superficial appeal to the highly symbolic character of Revelation as a reason for interpreting, say, the “seven kings” of 17:10 as a non-literal number of Roman emperors, even though this is unsustainable in light of the specific qualifiers which John places on the sixth and seventh kings and at a more basic level it confuses the visionary image (seven heads) with the referent of that image (seven kings). To simply recognize the prevalence of symbolism in Revelation does not give reason for interpreting everything in a non-literal fashion.

Now, having said all of this, we must also note the particular character of Revelation’s symbols as visionary symbols. The whole book is symbolic in the sense that it was “signified” to John in a vision, as the introduction says in 1:1. Revelation is not primarily metaphorical because it is not a purely rhetorical work, but neither is it a direct transcription of history written in advance. In contrast with both of these approaches, and in order to read Revelation with appropriate sensitivity, we must see it first and foremost as a revelatory experience in which John himself was a participant, i.e. as a vision. As such, we must always distinguish between what John saw (the visionary image) and what that refers to (the historical reality), and we must seek to discern the level of correspondence between the two. This is the middle road between the two most popular extremes.

Some images in the vision are portrayed in such a way that they more directly correspond to the things they represent in the real world. The messianic images of 1:13-16 and 19:11-16 both have a more direct correspondence to their referent than the vision of the slain lamb in chapter 5, since they are both described with the physical characteristics of a human being. But all three descriptions are symbolic in the sense that they are visionary images written up with multiple echoes of biblical and post-biblical tradition, which means that we should not assume photographic realism as much as impressionistic and kaleidoscopic depictions of reality. Jesus doesn’t literally have a sword protruding from his mouth or seven stars in his right hand, and nor is it likely that he has many crowns on his head, a blood-soaked robe, or a tattoo on his thigh. John’s visionary experience contains images and narrative that represent, i.e. are symbolic, of things and events that existed, exist, or will exist in the real world. But his experience and the images themselves should not be confused with the realities which they represent.

This may seem overly complicated, but we’ve become so entrenched in oversimplifications and ambiguities that we are driven to take this one step at a time and not take anything for granted. Interpreting Revelation, or any literature from a culture other than our own, takes great care and is always a matter of delicate subtlety. The kaleidoscopic images of Revelation serve to say something meaningful about reality which could not be easily said by describing it in prose, and it’s that great wealth of meaning which makes the sometimes difficult task of exegesis worth all the labor and so much more.

In Christ,


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6 Responses to Visionary Symbolism: A Third Way To Read Revelation

  1. Perhaps we would do better simply to abandon the baggage of the term “symbol” entirely. After all, even picking out the simplest of metaphors–behold the lamb of God–lampstands–the beast–permits us to apply symbolic (and believable) meanings to these phrases. The metaphor of calling Jesus a “lamb” symbolises (or stands for) his meekness and his sacrifice; the metaphor of the lampstands recalls the primary functions of the churches as beacons of light in the darkness; the metaphor of the beast symbolises his animalistic and bestial motivations and methods.

    In these cases, I would venture to suggest that there is no difference between the metaphors or symbols: insofar as they are popularly read. However the sticking point is the propensity to read “symbol” as “something that is not really there”. As you said, the temple symbolised Israel’s nationhood and covenant, but it was certainly a concrete reality as well.

    Perhaps we ought to recognise that most (all?) metaphors are at some level symbolic (if I am “beaming with joy” then my countenance recalls beams of light, and the phrase stands for joy so infectious it can be – to stretch the metaphor still further – basked in. If I speak of a politician as “a hawk” then the hawk recalls the well-known correlation between that bird of prey and a love of martial confrontation).

    However, it is equally clear that not all symbols are therefore metaphors. The ring on my wife’s hand is a symbol of my devotion and commitment to her, but it is in no way metaphorical. The policeman’s badge and gun are symbols of his authority, but both serve very practical purposes in his line of work. Indeed, as Mel Gibson demonstrated very ably in at least two of the “Lethal Weapon” movies, while a captain might consider the confiscation of a badge and a gun to symbolically demonstrate that officer’s neutralisation, in actual fact taking away the badge and the gun (while a practical nuisance) is no impediment towards practical resumption of duties. It is only the symbolic authority that is missing.

    Simply because something is symbolic does not mean it is metaphorical (that is, something that is not true at all, but recalls to mind a real truth). In the case of the most contentious of the verses in Revelation, the Thousand Years may well be symbolic. They might stand for the completion and the wholeness of Jesus’ kingdom. They might stand for an absolute consummation of all the promises of God. They might stand for a turkey sandwich, if you want. But though they symbolically stand for all of these things, yet they could still be literal. It is only if we feel we have grounds to make them a metaphor that we take away their literal meaning.

    • J.H.S., thanks for the thoughtful response. I agree with most everything you’ve said and you did a wonderful job of summing up some of the key points I tried to make in this post. Also, you’ve prompted me to write another paragraph (the third one in the new edit) explaining why I think it’s beneficial to keep using the word “symbol” in spite of all its baggage. To further elaborate on that paragraph, I think the term “symbol” carries a huge advantage over “metaphor” in this case mainly because “metaphor” implies an abstract authorial intention (i.e. “John was speaking metaphorically when he described Jesus as a lamb”) whereas “symbol” more accurately describes the multiple layers involved in visionary literature like Revelation, being both an experience which John had and then conveyed through writing.

      Practically speaking, this makes a huge difference in the way that we approach the imagery of Revelation. Metaphors only have two parts, the vehicle (in this case, the image of a slain lamb) and the tenor (in this case, Jesus), and since they are purely rhetorical the vehicle is always non-literal. But again, because Revelation 5 is not simply a literary creation, this two-part analysis actually short-circuits the multiple layers that should be recognized here, and indeed throughout the book. In fact, the visionary symbols of Revelation have no less than four different parts: (1) what the author experienced (in this case, the image of a slain lamb), (2) what the author conveyed to his audience (in this case, the text of Revelation 5:6-8), (3) what the author’s conveyed experience refers to in the real world (in this case, the risen Messiah, enthroned to God’s right hand), and (4) the implied meaning or significance which the author’s conveyed experience carries with it (in this case, the connotation of the imagery of the lamb, the seven eyes, the seven horns, the taking of the scroll, etc).

      The reason it’s so important to recognize and be conscious of these different parts throughout Revelation and other visionary literature like it is that without such an awareness the different parts are too often either collapsed onto one another or ignored entirely, which results in a half-baked exegesis of any given image. As a case study, imagine that someone asks you what Revelation 5:6-8 means. You could respond by saying (1) that it means John saw a slain lamb, (2) that John wanted the seven churches in Asia to know about his vision of a slain lamb (3) that it refers to Jesus, or (4) that it speaks of the significance of Jesus’ death and resurrection. The question was phrased in a rather vague way, and all of these answers communicate in different degrees what the text of Revelation 5:6-8 means, according to different parts of a visionary symbol.

      Unfortunately, however, interpreters often acknowledge only one or two parts of a visionary symbol when they speak of what any given passage “means”. For instance, literalists regularly collapse the first and fourth parts (the visionary experience and the larger meaning or significance) into the third part (what the experience refers to in the real world), and so they boldly proclaim that an image such as the binding of the dragon must speak of a literal, premillennial incarceration of Satan, as if Satan was actually a dragon and John was simply witnessing history in advance. On the other hand, though, idealists are often guilty of collapsing the third part (what the experience refers to in the real world) into the fourth part (the implied meaning or significance that the experience carries), and so they often speak of the meaning of an image as timeless and applicable to the church’s whole experience between Jesus ascension and his return, without any one specific referent.

      The error of both of these extremes stems from a fundamental misunderstanding as to what the visionary symbolism of Revelation actually is and how the different parts function to produce the multiple levels of meaning that we find in every image throughout the book.

  2. Chris H says:

    Somehow found this blog in google looking for something entirely different and very glad I did! Love this comment: “Which brings us to the second distinction. This is what Kistemaker and other commentators often forget when they appeal to the highly symbolic character of Revelation. Unlike metaphors, which are always non-literal, to say that something is symbolic does not necessarily mean that it is non-literal.”
    Great clarifications – look forward to reading more.

  3. Derek Shore says:

    Good article Matthew…just curious about your stance on John’s Revelation at least as far as the eschatological prophecies go and the possibility that they are largely settled in the AD 70 temple destruction? Do you consider that ‘historical reality’ that John speaks of?

  4. Hi Derek, thanks for the comment! I think that the primary earthly antagonist throughout Revelation is Rome, not Jerusalem. Also, I’m not persuaded that it was written prior to the mid 90′s, which means that any reference to 70AD is unlikely (although 11:1-14 might suggest otherwise).

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