Kitabı oku: «Apocalypse. Interpretation of the XXI century», sayfa 2
b. The history behind the writing of the Apocalypse
On the tenth day after the ascension of Jesus, the Holy Spirit descended on the apostles and their disciples at Pentecost. They began to prophesy in different tongues. Of those who saw and heard them, about three thousand men and women were added to the Church that day and got baptized. As the apostles preached in Jerusalem, new people were joining the Church daily (see Act 1—2).
John was taking care of the Blessed Virgin Mary without ever leaving Jerusalem until the day of her Assumption. Following her Assumption, John, chosen by lot, went to preach the Good News in Proconsular Asia, the Roman province at the west coast of Asia Minor with its capital in Ephesus (see Eusebius of Caesarea, Church History, 3,1).
The Apostle was later exiled for preaching the Gospel there, as he himself mentions in the Apocalypse. He wrote his book while in exile:
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ (Rev 1:9).
Because John was told: “What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea” (Rev 1:11) and “Seal not the sayings of the prophecy of this book: for the time is at hand” (Rev 22:10), he obeyed the command immediately.
This is what the Church historian Eusebius of Caesarea tells us about the time of the writing of the Apocalypse and the life of the apostle:
“[The Roman emperor] Domitian was a brutal enemy of many: a great number of prominent and noble people in Rome were executed by him without trial; thousands of famous and innocent men and women were exiled, their property was plundered. Towards the end of [his rule], he proved himself to be Nero’s true successor in hatred and enmity towards God. He was the second one to start persecuting us, although his father, Vespasian, did not plan anything of the sort.
It was told at that time that the apostle and evangelist John, who was still alive, was convicted to be exiled to the island of Patmos for his testimony of the Word of God. Irenaeus mentions the number of the name of the Antichrist from the so-called Apocalypse of John. In the 5th book “Against Heresies”, he says with regard to John: “If the name of the Antichrist was to be revealed at this time, it would be revealed unto the one who was a witness of God’s mysteries. The revelation was given to him quite recently, almost in our century, before the end of the Domitian’s reign” [compare Irenaeus of Lyons, Against Heresies, 5,30].
At the time described, our faith shone in the world so brightly that even the writers, so totally unfamiliar with our teachings, did not delay to tell about this persecution and the martyrs. They accurately noted the time: in the fifteenth year of Domitian Flavius, Domitilla, the niece of Flavius Clement, one of the Roman consuls in those days, was sentenced along with many others to be exiled to the island of Pontia for confessing Christ” (Eusebius of Caesarea, Church History, 3,17—18).
It follows that John’s Apocalypse was written on Patmos about the year 96 from New Era (96 NE).
Let’s hear Eusebius further:
“When the fifteen years of Domitian’s reign were over, Nerva came to power; historians of that period write that, by the order of the Roman senate, the honors granted to Domitian were revoked, and those unfairly deported were returned home. It was around that time, according to the testimony of our ancient writers, that John the Apostle left the island of his exile and settled in Ephesus. After Nerva’s reign, which lasted for a little over a year, Trajan came to power.
[…] At that time the Apostle and Evangelist John, the one whom Jesus loved, was still in Asia. Upon his return from the island of the exile, after the death of Domitian, he was actively involved in taking care of the local churches. That he was still alive at that time is sufficiently confirmed by the two faithful witnesses, the paragons of true orthodoxy in the Church: Irineus and Clement of Alexandria. The former writes literally the following in his second book “Against Heresies”: “All the elders in the Province of Asia who communicated with John, the disciple of the Lord, testify that he spoke of this; he was with them until the time of Trajan” [compare Irenaeus of Lyons, Against Heresies, 2,22].
In his third book, he writes: “And the Church, founded by Paul in Ephesus – where John lived until the time of Trajan, – is the true witness of this testimony of the apostles” [compare Irenaeus of Lyons, Against Heresies, 3,3].
Clement, who also mentions this period, included the following story in his essay entitled “Who is the rich man that can be saved?” It is a highly instructive tale for all who like to listen to wholesome admonitions. So, take it and read it:
“Listen to this true story, not a fable, about John the Apostle. We committed it to memory just as it was passed down to us. Upon his return from Patmos to Ephesus, after the death of the tyrant, he was invited to visit the nearby regions to appoint bishops, plant churches, or sometimes introduce this or that person into the clergy, as led by the Spirit. When he came to a nearby city (some even mention its name), he helped the brothers to establish peace among themselves, and, noticing a young man, handsome and fervent in spirit, he asked the local bishop, whom he had appointed: “I fully entrust him to your care before the witness of the Church and Lord Jesus”. The bishop took the boy under his wing and promised to do as he was asked. John repeated his charge again and asked him to swear an oath one more time. Then John departed for Ephesus, and the bishop, taking the young man into his home, provided him with the proper support, care and protection, and, finally, got him baptized. After that he lessened his care and withdrew some of his protection, believing God’s seal of approval to be the best protection. The young man was prematurely allowed too much freedom and, to his own demise, got hooked up with some of his peers – the notorious lazybones, dabbling in sin. At first, they were taking him from one feast to another, but one night, they took him on a raid, and then, finally, decided that he was ready for more serious crimes. A gifted man, he was gradually getting used to this new lifestyle, and, like a stubborn horse, he took the bit between his teeth, left the straight path and rushed headlong to his own ruin. Abandoning all hope of being saved by God, he, finally, began to plot many crimes: if you are to perish anyway, why not suffer along with others by committing something worth remembering. Gathering a gang of robbers from among his comrades, he became their leader – a rapist, a killer and a villain more vicious than others. In the meantime, John was invited there again on some errand. Having done everything he came for, he said, “Now, bishop, please give account for the pledge that I and Jesus Christ laid on you, to which the church you oversee is a witness”. At first, the bishop was frightened, thinking that he must have been falsely accused of stealing money, which he had not taken. He could not just agree to something that didn’t happen, but neither could he distrust John. “I demand the soul of the young man and your brother”, he said. Upon hearing this, the bishop groaned inwardly and said, “He died”. “In what manner and what was his death?” “He died for God – as an arch villain and, what is more, a thief. Instead of being in the Church, he is now on the mountain with an army of robbers”. The apostle tore his clothes and, moaning loudly, showered his head with many blows, “What a guardian did I leave for my brother! Give me a horse and someone to lead the way”. And he hopped on the horse right on the spot and was off in no time. When he came to that place, he was seized by the robbers’ picket but didn’t run away or plead for mercy. He just cried, “This is why I came! Take me to your leader!” The leader picked up his weapon as he was expecting the visitor, but, having recognized John, turned and ran away in shame. John, forgetting his old age, started chasing him around crying at the top of his voice, “Son, why are you running away from your father, I am unarmed and old? Take pity on me! Don’t be afraid, there’s still hope. I will answer for you to Jesus Christ, and will, if necessary, give up my life for you, just like our Lord gave up his life for us. I will give up my soul for you. Stop running and trust me; I have been sent by Jesus Christ”. The thief lingered as he was listening to him, at first downcast, but then, throwing down his weapon, he embraced the old man in bitter tears, and his penitence became his best protection against evil. His tears became his second baptism. All this time, however, he was hiding his right arm. The apostle swore an oath that he had been forgiven by the Savior; he knelt and pleaded with him, kissing his right arm as if cleansed by the repentance. And in this way, he restored him to the Church. He constantly prayed for him, encouraged him to practice fasting, and fasted together with him, edifying him in every possible way with wholesome admonitions. They say, he left him no sooner than the young man was securely back in the Church as a paragon of true repentance, a symbol of rebirth and a victorious banner of the visible resurrection”.
This is Clement’s version of the story, which I cite here for the instruction and edification of all those who will happen to read it” (Eusebius of Caesarea, Church History, 3,20—24).
Many other deeds were accomplished by John, which we do not mention here. The apostle died in the city of Ephesus during the reign of Emperor Trajan (see Eusebius of Caesarea, Church History, 3,1; 3,23).
c. The Concept of Revelation
The Greek word for “apocalypse” means “revelation”. When the Church writers use this word, they typically mean the supernatural message through which God reveals to man some truths related to Faith and his Divine Mysteries:
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: to whom God would make known what is the riches of the glory of this mystery (Col 1:26—27).
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; because that which may be known of God is manifest in them; for God hath shewed it unto them (Rom 1:17—19).
This is why John begins his “Apocalypse” in the following way:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw (Rev 1:1—2).
I John, …was in the Spirit… (Rev 1: 9—10).
In the giving of the Revelation to John, all the three Divine Persons were present: God the Son, because it says: “The Revelation of Jesus Christ”, God the Father, because it says: “Which God game unto him”, and the Holy Spirit, because it says that John saw prophetic signs in the Spirit.
For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one (1 Jn 5:7).
The message of the revelation that came through John, contains some of the deepest mysteries about God’s providence in relation to man. These mysteries are given in a series of symbolic visions, most of which are not explained in the book. However, the Church Fathers were able to grasp the overall message of the Revelation. Many of them wrote their own interpretations on this book or its parts.
d. The prophecy for all times
– The Apocalypse is the pinnacle of all prophetic books which reveal the Divine plan concerning the final destiny of mankind. It spans a long stretch of history – from the moment of Revelation to the end of the world. Thus, the prophecy of the Apocalypse applies to the entire New Testament era, unfolding gradually in its entirety. The final fulfillment of Revelation will take place at the end of time, after the Day of Judgment.
That’s why it says:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand (Rev 1:3).
Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book (Rev 22:7).
The close fulfillment of the prophecy means here three things:
In relation to God, it is a testimony of God’s time-transcending nature, for he is above and beyond time:
But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day (2 Pet 3:8).
For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night (Ps 90:4 [Ps 89:5 rus]).
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be (Rev 22:12).
He which testifieth these things saith, Surely I come quickly. Amen (Rev 22:20).
For mankind, the near fulfillment of the prophecy means that Apocalypse is a permanent event, that is, it is being fulfilled constantly since its individual visions correspond to certain historical eras:
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand (Rev 22:10).
For an individual, the near fulfillment of the prophecy means that life is fleeting from the standpoint of eternity, and sudden death is always a possibility. This calls for constant spiritual vigilance for the sake of the soul:
Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God (Rev 3:2).
Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent (Rev 2:5).
Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth (Rev 2:16).
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown (Rev 3:11).
It follows that the prophecies of the Apocalypse and their careful and thorough interpretation are of vital importance.
e. The rules for interpretation
The purpose of writing the Apocalypse was to explain to Christians the significance of certain historical events in light of the Divine Providence: to shew unto his servants things which must shortly come to pass (Rev 1:1).
The mystical representation of the future of Christ’s Church and of the whole world helps to prepare believers for the temptations of peacetime, and, particularly, for the hardships in the days of the Antichrist. When the Church is aware of the inevitability of persecution and the Final Judgment, in which everyone will receive according to his deeds, she is helped to go through the hardships:
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be (Rev 22:11—12).
The prophetic visions of the Apocalypse are not always arranged in chronological order. However, each individual vision contains a strict chronological sequence. This sets the rules for interpretation, which help to align these visions against each other. To some extent, these rules were formulated by the Church Fathers, whose authority and opinion should undoubtedly be taken into consideration when interpreting certain visions.
The events of the last few centuries are a good enough reason to review our modern history in light of the Apocalypse so we can interpret it properly, thus filling up what was lacking in the ancient interpretations.
f. The proposed interpretation
This book offers an interpretation of John’s Apocalypse. The structure of the book is not typical for this type of literature and therefore requires some clarification. The interpretation presented does not follow the chapters of the Apocalypse. Rather, it is based on the author’s intent, which aims to convey to the reader the meaning of the Revelation in a sequence that is easy to grasp.
In general, the book stays within the framework of Orthodox Christian theology. However, since much of the text is the author’s own interpretations, which are his particular theological opinion, he would be grateful for any comments and clarifications from those who are well-versed in the Orthodox theology.
g. My pilgrimage to Patmos
The island of Patmos can only be reached by sea. The most convenient way to get there is from the island of Kos, which is one of the closest airports connecting the island to the outside world. It has a regular ferry connection with Patmos. You can also get to the birthplace of the Apocalypse from the continental port of Piraeus or from one of the nearby islands.
On my way to Patmos, I stopped at the island of Rhodes. It is the largest of the Dodecanese islands, and Patmos is one of them. From the east, Rhodes is washed by the calm waters of the Mediterranean, and from the west by the stormy Aegean sea. In the northern part of the island, there are lots of mooring piers. The one that is more known is called Mandraki Harbor, where the famous Colossus of Rhodes once stood. It was considered one of the Seven Wonders of the ancient world. The history behind the Colossus made me think of Daniel’s prophecy about the giant idol…
In 305 before New Era (BNE), Antigonus, the king of Syria, sent his son, the renowned commander Demetrius Poliorket, to capture Rhodes, but after a year-long war, Demetrius abandoned the siege equipment at the fortress walls and returned home without any success. The Rhodians sold the equipment and used the money to hire Hareth, the sculptor from Lind, to erect a triumphal statue of Helios. It took him 12 years to build the statue, which was 70 cubits high (over 30 meters). Yet, the majestic Colossus did not survive for more than half a century. A powerful earthquake of 226 BNE broke off the legs of the statue, and it crashed. The Сolossus remained in ruins for centuries. Its shattered pieces were pillaged in 653 NE.
The sea ferry which took me to Patmos set off from Rhodes at 5 pm. As it slowly pulled off, a trail of propeller-foamed waters stretched far behind, gently swaying in the piercingly azure waves. The ferry set its course, and the foamy trail behind made a slight curve, stretching out in a nearly straight line, churning from inside. On the left, one could see Rhodes vanishing in the distance together with the high walls of the Old City fortress, and on the right loomed the rocks of Asia Minor. Soon they were out of view, and everything around me was one endless sea with specks of small islands scattered here and there, bare and mostly uninhabited. Just a few of them had visible signs of life – the isolated abodes of solitary monks. From time to time, we saw pleasure boats, barges, sailing yachts.
At about 7:30, a larger and more populated island loomed on the horizon. The loudspeaker announced: the island of Kos. The ferry slowed down and, turning astern to the shore, began to moor. We spent considerable time loading and unloading RV trailers, the passengers coming in and out. It took us about an hour to finish up with the process. In the meantime, I could enjoy the beauties of the visible part of Kos in an unhurried manner. It was almost twilight.
By 10 pm, the ferry reached the island of Leros. By this time, the darkness was almost complete. Illuminated with hundreds of street lights and bright-lit windows of the local houses and hotels, Leros was a fabulous night scene. Again we had to wait for a while, but there was enough time to enjoy the stunning illumination of Leros.
I will also add that on the way back I hopped on a catamaran ferry, which made the stops much shorter. So, the return trip was significantly quicker.
It was around midnight when I, with a trembling heart, stepped on the shores of Patmos. In the deep darkness, the port of Scala shone brightly with its many lights, and on one side of a low mountain, the walls of the Monastery of St. John the Divine were lit with spotlights. The hotel agents met the pilgrims at the port gate. One of them gave me a ride to the hotel, which happened to be not too far away. After a long sea voyage, I could finally take a shower and get a good night’s sleep.
The next morning, I left my hotel and went for a walk to explore the area. Patmos is a small rocky island, shaped like the head of a seahorse. The highest elevation of the island is Mt. Saint Elijah, 269 meters above the sea level. Between the mountain peaks, there are picturesque green valleys. The austere rocky terrain is somewhat softened by the citrus orchards, vineyards, pines, cypresses, strawberry trees, eucalyptus trees, pomegranates, olive trees, and other green patches. The largest villages on Patmos are Chora, Scala, and Kambos. The local population, for the most part, lives in one or two-story houses, usually painted white. The main architectural attraction of the island is the medieval Monastery of St. John the Divine, located at the highest point of the village Chora.
The distance from the port of Skala to the Monastery of the Cave of the Apocalypse is 2.2 kilometers following the road to Chora. There is also a stone-paved trail for pedestrians between these two locations. It is a bit shorter, but has a steeper climb and leads somewhat away from the Cave.
The entrance into the Monastery of the Cave of Apocalypse begins at the gate with metal doors. On the low masonry walls, there are two plates on each side of the gate – one in Greek on the left and one in English on the right. There are only two phrases. The one above says: “Holy Cave of the Apocalypse”. The one below is a quotation from Revelation: “I was on the island of Patmos (Apoc. chap. A.9)”.
Further, there is a short alley leading up to the monastery. The monastery is a whitewashed stone building set on a rock, as if over the Cave. Above the entrance to the monastery, there is a mosaic icon of John the Apostle, dictating the text of the Apocalypse to his disciple Prokhor. Prokhor was one of the seven deacons appointed by the apostles. He was exiled to Patmos just like John and later became the bishop of Nicomedia.
I went inside. Ahead of me, on the right, there was a church shop. On the opposite end, to the left, I saw an exit to the stairs leading to a lower level. After several flights of stairs, I found myself at the entrance to the Holy Cave.
The internal space of the Cave is divided into two parts. On the left, there is a Temple of St. Anne, the mother of the Blessed Virgin, erected in the 11th century by archbishop Christodul. On the right, there is the Temple of the Holy Cave of Apocalypse, separated only by the stony overhangs from the ceiling. In this Cave, John the Theologian received his Revelation.
<…> At this point, I will pause the story about my pilgrimage, because even the most accurate description cannot adequately express the feelings of an Orthodox believer when he or she finds himself in the presence of a great mystery. One has to experience it to understand it.
