This begins a multi-part series on Revelation. It is the book of the hour, but there is so much confusion over its contents. As I write this, I am preparing with two other facilitators for an interdenominational verse-by-verse study of Daniel and Revelation.

It will be a zoom class for those who want an in-depth study of end-time events from Revelation that is supported by the many other prophets, most particularly the book of Daniel.

The ideal person for this study is either unchurched but feels the Holy Spirit’s conviction or the person who is not afraid to let the scriptures speak to them personally and therefore is not denominationally dogmatic. The purpose of the study is not to convert anyone to any particular denomination. What you do with the information is up to the person. The goal is for all to come to more excellent knowledge and an increased measure of faith in Jesus. John’s book is a “Revelation” of Jesus Christ. It starts and ends with Jesus. We are promised a blessing if we read and understand this inspired book. As John tells us in the opening verses of Revelation,

 Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near. Revelation 1:3

Much thanks to Ranko Stefanovic and his fine commentary on Revelation of Jesus Christ for much of this material

4 Main Methods of Interpretation

Teachers often follow one of four methods in the study of Revelation. This will usually result in forcing passages to conform to their method.  But many contemporary teachers have found value in combining the most vital elements of two or more.

Below we will briefly review the four methods of interpretation:  Preterist, the Idealistic, the Futurist, and the Historical approaches.

1.)   Preterism

• The Book of Revelation is focused on the issues of the Christian church in the Roman province of Asia during the 1^st century.
• The primary purpose of Revelation was to encourage the churches to endure because the Lord would be coming soon and overthrow Rome and rescue His people
• It contains no prophecies beyond the 1^st century. And does not provide insight into the events leading to the return of Jesus and the establishment of His kingdom.

Problem with Preterism

• Since it limits the writings of John the Revelator to the events taking place in the first century, it does not provide insight into the events leading to the return of Jesus and the establishment of His kingdom.
• There is no extra-biblical history to support the Preterist assumption of empire-wide systematic persecution of the first-century church
• Revelation itself refers to local persecution of the Christians in Asia. Example Revelation 2:10, 13, 3:10.  John was a victim of this Asian persecution and was exiled to Patmos (Rev. 1:9). (Note: This is not to say severe persecution would come upon the church at many places and at later times.)
• Preterism denies the prophetic character of Revelation for ages from the first century to our time and the coming of Christ.
• Even though the messages to the churches can apply to believers at any time in history, the Preterist approach limits the news about the conditions of churches, believers, and enemies of the church to John’s day.  Therefore, it would have little to say about the church’s journey through the dark ages and up to our time. 
• Because of the elimination of the prophecies of the end-time Christians, it denies the God who knows the future of His people to the end.

For I am God, and there is no other;
I am God, and there is none like Me,
Declaring the end from the beginning,
And from ancient times things that are not yet done,”

Isaiah 46: 9-10

2.)   Idealism

• Argues against any historical purpose through John’s use of symbolism.
• Sees Revelation as a symbolic description of the ongoing struggle between good and evil.  It does not apply Revelation to any particular historical time or place.
• Shares much with the Preterist’s view. They do not see a literal or historical picture of John’s vision
• Assumes the purpose of Revelation is to stress ethical truth that applies to any person at any time.

Problem with Idealism

• The issues with Idealism are very similar to the problems with Preterism. This approach discounts the prophetic power of the vision given to John for future generations.

3.)   Futurism

• It contrasts with Preterism and Idealism completely.
• It pushes the prophecies in Revelation to the future (Chapter 4-22), even to those of us today. The approach sees John’s recorded signs as taking place just before and after the Second Coming.
• Thus, the Book of Revelation prophecies are mostly relevant to those who are “left behind” after those who are in Christ are removed from planet Earth.
• Futurism is the basis of, perhaps, the most popular view of mainline evangelical churches today.

Problem with Futurism

• Encourages believers to ignore or, at the least, minimize the prophecies in the Revelation. The prophecies are considered to be relevant only to those “left behind” who weren’t saved the first time or to the lost.
• Has been made popular by unreliable extra-biblical books and movies. This has made it easy for people to accept the Futurist conclusions using popular “entertaining” sources.
•  It disregards the end-time education that would come from the historical markers of the journey of God’s people from the beginning to our time and the practical application to prepare for enduring times of trouble that is to come upon “the whole world.”   One prominent preacher promoting Futurism said,

 “I don’t have to worry about the end-time events or the beast of Revelation 13 because I won’t be here.”

That statement is presumptuous, but many Christians have adopted this point of view.  But it begs this question, “What if they find themselves on earth when the time of trouble comes?”  Does God not ask us to prepare spiritually for those days?  It might be appealing to believe that Christians will not have troubles, but that is not what Jesus tells us. Jesus tells us to watch and pray:

“Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.” Matthew 26:41

4.) Historicism

• The Historic view understands that the visions given by God and recorded by John the Revelator provide a symbolic presentation of the prophetic outline of the course of the church from apostolic times to the time of the end and beyond. It is the history of the gospel era and God’s plan to eliminate sin for all time.
• Revelation has two main sections: Historical and Eschatological. The condition of the seven churches is literal and symbolic of the church at various times during its journey, including our day. Many of the things yet future are for our generation and those alive at the soon return of Jesus Christ.
•  The Historicist view is all-encompassing and reinforces the prophetic powers of God as communicated to John and other Bible prophets and eventually to “all who have an ear.”
•  The Historicist application reveals the strong relationship of the prophecies and visions in Revelation to the signs and visions of other prophets of God in the Old Testament, particularly the book of  Daniel. It provides a sequential view of the rise and fall of nations and its effects of God’s people in each generation.  Many scholars have considered Daniel to be the key that unlocks Revelation.
• Many of Daniel and John’s prophecies predict future events to specific generations.  But as time passed, the future events became history to them. In this way, Revelation continually gives Christians in each era an inside look at “what will shortly take place.”
• Generations have been able to look back through events that confirm the prophecies of Daniel and Revelation. Our generation is in the unique position to look back through reliable extra-biblical history books over most of the gospel era (some contemporary to the events predicted) and appreciate how God’s prophecies have been fulfilled.  This gives us confidence in God’s power and the prophecies still yet future.

Problem with Historicism

• Historists will sometimes try to force each verse into a historist’s viewpoint.  However, there are often times when the strengths of the other views should be considered.  

Conclusion

• Preterism, Idealism have elements of truth, i.e., the overall universal message to God’s people of any age.
• Futurism message has the element of truth regarding being ready for the “rapture.”  But it has little value to understanding the trials of the early church and as it went through persecution during the different ages, particularly the dark and reformation ages.  It places little to no relevance on the church’s history and the end-time church. 
• The Historical (or timeline view) view combined with the vital elements of the other ideas provide a well-rounded and biblical view of the visions of John.
• The Historic view is strengthened by the solid parallels and consistency with the prophecies recorded in Daniel and other prophetic books of the Bible.
• The story of the plan of salvation and the challenges put forth by the enemy is more apparent when we study the history of God’s people and their struggle with the originator of rebellion against God.  It has often been said, “We learn about the future from the past.” 

• Seeing the prophecies confirmed throughout the church’s history increases our faith in the scripture.  The Historicist approach gives us wisdom and insight into the hand the enemy will play at the end of time.  This better prepares us and gives us faith and trust in God

“We have nothing to fear for the future unless we forget how God has led in the past.”