We have referred to the extraordinary visions which Ezekiel received. These visions are full of vivid symbolism; extraordinary creatures are seen, such as those which supported the chariot-throne of God, in the vision described in Ezekiel 1. This kind of vision is different from those seen by Amos, which are of events or things in human experience. or from those seen by Jeremiah of the disaster coming to Judah at the hands of attacking armies. Ezekiel did see visions of this kind as well, such as the vision he was given of idol worship in the Temple (Ezekiel 8: 6-16), but this new emphasis on extraordinary symbolism in visions points towards something which became important in later Judaism, and which was connected with the continuing domination of the Jewish people by other world powers.

This was apocalyptic writing. The word 'apocalypse' means 'revela¬tion'. What the apocalyptic writers wanted to reveal was secret under¬standing of the future, shared only with other faithful Jews. This secret understanding was expressed in extraordinary imagery and was concerned with the writers' beliefs about the approaching end of the world and present time. The foundation of apocalyptic writing was to be found in the earlier prophetic preaching about the day ofthe Lord, God's judgement on the sin of the nations and the coming rule of God in the world. The prophets of the eighth to sixth centuries B.C. understood that God was working out his purposes in the events of the history of their time. The Assyrians and Babylonians were the instruments of God's judgement; the exile in Babylonia would end when the Babylonian empire fell. But as centuries passed, various world powers continued to dominate the homeland of the Jewish people, although they did return there after 539 B.C. The Temple was rebuilt, Jerusalem was restored and their land was resettled, but the rule of God was not manifested. The righteous descendant of David whose task was to rule on behalf of God in the world did not appear -. Fulfilment of prophecies about these things was delayed, and the faithful Jews who continued to wait for the coming of God's righteous rule on the earth hoped increasingly for a dramatic, catastrophic intervention of God in their own time. They hoped that the present world order would be destroyed and a new creation in which God's rule would be manifested would replace it. Eschatology, or teaching about the end of the present world order and time, was expressed in the vivid and extraordinary language of apocalyptic writing.

Apocalyptic writing reflects times of acute crisis when the forces of evil and hostility to God's people seem so powerful that only the direct intervention of God in the affairs of the world can destroy them. The important message of apocalyptic writing is the ultimate destruction of evil powers by God.

There are two apocalyptic books in the Bible, the book of Daniel in the Old Testament and Revelation (The Book of Revelation to John) in the New Testament. Apocalyptic passages are also found in some other books, such as the first six chapters of the book of Zechariah, and the apocalypses of the Synoptic Gospels, in Mark 13, Matthew 24, Luke 21. The vivid symbolism of apocalyptic language takes us into a cosmic battle against evil powers which will be finally overthrown by God.

In Ezekiel 38 and 39, there is a strange passage in which the destruction of a mysterious, symbolic tyrant called Gog, is described in apocalyptic language. Such a passage can be interpreted in different ways, but the basic message is relevant to any age, that the final defeat of evil forces, personified in Gog, is assured. God will not be defeated.