An Introduction to Apocalyptic Symbolism

An important theme in the Book of Revelation is its scathing critique of political power. Drawing on a rich apocalyptic tradition, this book shifts our focus from the earthly realm to the heavenly in order to show us the true nature of worldly power, as well as where real power lies. In the Apocalypse, however, it is not the symbols that refer to the historical situation, but it is the historical which serves as the symbol for the eternal. The force of Revelation’s message lies in “the ‘evocative’ power of its symbols as well as in its hortatory, imaginative, emotional language and dramatic movement, which engages the hearer (reader) by eliciting reactions, emotions, convictions and identifications.” This deployment of myth and symbol deliberately disrupts and recreates the symbolic universe of its audience. It draws us out of the dominant ideology of our culture – out of the comfort and security of the Pax Romana – by transforming “peace” and “security” into allegiance with the Dragon – the most hazardous position of all.

The most blatant and provocative image employed by John in this regard is that of the beast from the sea, who gives glory to the Dragon. In this symbol, John appropriates the imagery of Daniel in a new way to refer to the current Roman Empire, and through it, to all evil empires. The metaphor is continued and expanded, however, when the first beast is joined by a second one from the land. Just as the beast from the sea glorifies the Dragon, the beast from the land glorifies the beast from the sea. It mimics the lamb in its appearance, but its words are the words of the Dragon. Thus, it represents that which directs people to worship the first beast and to follow it. A third image that illustrates John’s understanding of political power is that of the Great Prostitute, Babylon. “The woman… is the great city, which reigns over the kings of the earth” (17:18). It is important to note that the City is a universal concept for John, and particular cities, such as Babylon or Rome, are simply seen as “incarnations” of that idea. His criticism of Power and the City, therefore, applies today as much as it did then. “What the Apocalypse describes under the form of two beasts is not only a state, but the state; not only a particular political (of right or left, etc.) but the primacy of the political.” Likewise, the description of the Woman atop the Beast encompasses all cities past and present.

John utilizes a combination of the myths, symbols, and social realities of his readers and adapts them to his theological worldview in order to create in them new, relevant, and ultimately subversive ways of understanding the world in which they live. The Apocalypse reshapes our understanding of the world as a place of conflict, then redefines what it means to resist – and indeed to battle – the Dragon. In the mythic universe of John’s Apocalypse, the only weapons available to the followers of the Lamb are their testimony and the Word of God. By this, John induces his audience to actively resist the Dragon by maintaining a faithful witness to the dominion of God.