Authorship
Four times the author of the book of Revelation calls himself “John” (1:1, 4, 9, and 22:8). This John wrote that he was in exile on the island of Patmos when he received his heavenly visions and the instructions to write them in a book (1:11, 19, 2:1).
The earliest Christian sources identify the writer of Revelation as John the Apostle, the same John who wrote the Gospel and Epistles of John. These sources include authors, such as Justin Martyr (100-165 AD), Irenaeus (140-202 AD), Clement of Alexandria (150-215 AD), Origen (185-254 AD), Tertullian (160-220 AD), Hippolytus (170-236 AD), Epiphanius of Salimas (315-402 AD), and Jerome (340-420 AD).
Some have proposed that an “Elder John” wrote Revelation. However, even that title can point to the Apostle John. For a student of the Apostle John, Papias of Hierapolis (70-155 AD), said that “Elder John” wrote the book of Revelation, which was the name that the Apostle John called himself in his first and second Epistles.
This is not to say that there hasn’t been some debate about the “John” of Revelation. (Excerpts of Eusebius’ Church History to be read.) In the 3rd century, Dionysius of Alexandria wrote:
The concepts, words, and syntax [between the book of Revelation and the Gospel and Epistles of John] show two different writers…. Revelation is completely different from these writings and has hardly a syllable in common with them, so to speak…. The style, too, shows the difference. The Gospel and Epistle are written not only in errorless Greek but also with high literary style in diction, logic, and syntax. Not a barbarous term, solecism [grammatical error], or vulgarity occurs, for their author apparently possessed, by the Lord’s grace, the gift of knowledge and the gift of speech. I will not deny that the other saw revelations and received prophecy, but his style and use of Greek is inaccurate, and he uses barbarous idioms and occasional solecisms. There is no need to cite these now–not at all–but only to prove the dissimilarity of the writings. (Eusebius, Church History, 7:25, Maier translation)
Dionysius was correct: the Greek of Revelation and the Gospel and Epistles of John are vastly different! However, the content is not. Some common themes exist between Revelation and the Gospel of John. Some of these are:
- Jesus Himself as the “Word of God” (Jn 1:1, Rev 19:13),
- new-covenant worship as taking place “in the Spirit” (Jn 4:23, Rev 1:10),
- salvation is spoken of in terms of “living water” (Jn 4:13, Rev 21:6),
- Jesus is the Lamb (Jn 1:29, 36; Rev 5:6, 8, 12),
- Jesus is the giver of true manna (Jn 6:48-50, Rev 2:17),
- Satan being “cast out” (Jn 12:31, Rev 12:9)
- the Bridegroom and the Bride (Jn 3:29; Rev 19:7, 21:2, 9),
- and the mother of Jesus being called “woman” (Jn 2:4; Rev 12:1, 5).
So, theological content points to the same author; the Greek-language style and grammar do not! How are these differences to be reconciled? We now look to when Revelation may have been written.
Date
Today, most scholars today fall into two camps on the date of Revelation. Yet, within the history of the Church, four views have existed on the date of Revelation.
1. Epiphanius of Salamis (315-403 AD) wrote that “John prophesied in the time of Claudius (41-54 AD). Two 6th-century theologians held this view, saying that it was what the ancient Church reporters had taught. This would put the date of Revelation much earlier than John’s other letters, making this possible, but not probable.
Gospel: 90 AD
1-3rd John: 85-95
2. The 2nd most common view today places the date of Revelation near the end of the Nero’s reign (54-68 AD). The ancient Syriac versions of Revelation say that John received his visions when Nero was Emperor. Andrew of Caesarea (563-637 AD), who collated the most-important Greek language commentary on Revelation in the early 7th Century, held this view. Later, Theophylact of Ochrid (1055-1108 AD) wrote that John was on Patmos “32 years after the Ascension of Christ into heaven.”
3. The most-commonly held view today is that John wrote Revelation toward the end of the reign of Domitian (52-96 AD). Ireneaus 140-202 AD), Victorinus of Pettau (?-303 AD), and Jerome (340-420 AD) all support this position. Victorinus stated that Revelation was widely published (but not necessarily written) during this time.
4. A few theologians have held the “Very Late” date for Revelation. Dorotheus of Antioch (?-407 AD) suggested that John was exiled under Trajan (98-117), when he wrote Revelation. However, this date is problematic because then John begins to be too old to be believable.
Is there a way to reconcile the date of Revelation with the Greek-language style? Perhaps. An earlier date for Revelation would allow for John’s Greek language skills to improve and develop as he got older, Greek not being his native tongue. This could account for Revelation having many grammatical errors but his Gospel and Epistles being well-written. This could allow for John to write Revelation in the mid to late 60s with later, widespread distribution in the later 90s. This earlier date allows for the natural conclusion for the same author to have common themes between the Gospel of John and Revelation. This also allows for the internal evidence of Revelation to bring about the greatest amount of clarity to the, otherwise, bewildering visions in the book (for example, “666” is the numeric value of the Hebrew name for Emperor Nero).
No “solution” is fully satisfactory and all have their weaknesses. In other words, we are trying to piece together the truth from the ambiguity of history. Yet, based on these different factors (and the Church catholic’s interpretation of Revelation during these last two millenia), I (the teacher of these lessons) believe that the Apostle John wrote Revelation in the late 60s, with later, widespread distribution outside the seven churches in Asia Minor, beginning in the late 90s.
Interpretive Views
Preterist: Upholds that much of Revelation concerns events within the lifetime of its original readers. In this view, Revelation describes the beginning of the New Covenant, sealed by the dying and rising of Christ. It also describes the dramatic end of the Old Covenant, shown by Jerusalem’s destruction and the end of worship in the Temple. Revelation then proclaims Christianity as the fulfillment of the Old Testament but also inaugurates the final and climactic phase of salvation history–the end times. This is the primary view of your pastor.
Historist: Revelation offers a panorama of the Church’s life as she makes her way through history. The successive visions of Revelation represent successive stages of the Church’s pilgrimage in the world, and so its symbols represent significant figures and institutions that live out that history. In this view, Revelation encompasses all of salvation history, not only a part of it, such as the end times.
Idealist: Revelation uses signs and symbols to dramatize the never-ending struggles of the spiritual life. Its visions of war between good and evil, angels and demons, and so on represent the conflict that rages in every Christian’s life. Although some would allow that Revelation refers to concrete events in the author’s day, these typify, in a general way, the spiritual struggles between the Church and the world.
Futurist: Today, this view holds the greatest fascination in the popular mind and interprets the book as a preview of the end of history, the return of Christ, the Last Judgment, and the final death of evil. Proponents of the Futurist view claim Revelation, either in whole or in part remains a book of prophecy for the Church today, for many visions and promises still await their fulfillment in the days ahead.
In the end, all these perspectives have something to offer and bring out differing facets of Revelation. What we need is a view that recognizes the presence of multiple themes and perspectives that complement one another and add richness and depth to the book.
Outline of Revelation
- Prologue (1:1-8)
- “What You Have Seen (1:19)”
a. 1st vision (1:9-20)
- “Those [Things] That Are (1:19)”
a. On earth (2:1-3:22)
b. In Heaven (4:1-5:14)
- “Those [Things] That Are to Take Place (1:19)”
a. Seven seals
- Seals 1-5 (6:1-11)
- (No Battle)
- 6th Seal: The Last Judgment (6:12-17)
- Interlude: The Church on Earth and in Heaven (7:1-17)
- 7th Seal: Introduces Next Vision (8:1-5)
b. Seven trumpets
- Trumpets 1-5 (8:6-9:12)
- 6th Trumpet: Army from the East (9:13-21)
- Interlude: The Church in Her Sufferings (10:1-11:14)
- 7th Trumpet, End of this World (11:15-19)
c. Seven Signs
- Signs 1-5 (12:1-14:13)
- (NoBattle)
- 6th Sign: The Last Judgment (14:14-20)
- (No Interlude)
- 7th Sign: End of this World (15:1-8)
c. Seven Censers
- Censers 1-5 (15:1-16:11)
- 6th Censer: Army from the East (16:12-16)
- (No Interlude)
- 7th Censer: End of this World (16:17-21)
d. Christ’ Victory Over Satan’s Earthly Agents
- The Power of Satan’s Earthly Agents (17:1-18)
- The Destruction of Satan’s Earthly Agents (18:1-24)
- Christ’s Final Victory (19:1-21)
e. Christ and Satan
- The Millennium (20:1-6)
- Victory of Christ Over Satan (20:7-10)
- The Resurrection of the Body and the Last Judgment (20:11-15)
f. The New Heaven and Earth (21:1-22:7)
5. Epilogue (22:8-21)
Homework
The Lutheran Study Bible in its introduction to Revelation reads:
Anyone wishing to understand the complex symbolism and visions of Revelation must first acquire (1) a broad understanding of OT prophecy generally and (2) a specific, clear understanding of Ezekiel, Daniel, and Zechariah. If you have not carefully studied OT prophecy, do not begin a study of Revelation.
So, to give you a small portion of the “mind” needed to prepare yourself for later lessons, this week you have homework.
- Ezekiel 1-3:3
In these chapters, you will encounter four living creatures, the throne with glory around it, and the scroll that had to be eaten. These are all images we will later see in Revelation.
- Ezekiel 5-6:8
- Ezekiel 7:23-8:4
In these chapters, notice the promise of judgment on the city that was the center of Judaism, the evil beasts, the remnant still left alive, heathen defiling the holy places, and the appearance of the angelic messenger.
- Ezekiel 9:4-6
- Ezekiel 10:1-19
Notice the marking of those who are to be spared, the sapphire stone like a throne, the taking of coals of fire from between the cherubim, the filling of the house with the cloud, and referencing to the glory of God above the cherubim.
- Ezekiel 16:8-41
Notice here the beloved of the Lord has become the harlot, an adulterer with the world. God’s judgment is to be carried out by those with whom the harlot has committed fornication.
- Ezekiel 27:1-4
- Ezekiel 28:3-19
In these chapters, notice the destruction ofTyreand the grief that follows. This parallels the fall of Babylon and the grief following that.
- Ezekiel 37:1-14
- Ezekiel 38-39:24
Note here the valley of dry bones, which has it counterpart in the resurrection passages of Revelation. Become familiar with God and Magog, noting their enacting of God’s judgment on Israel, the birds that consume those who have died, the limit on the length of the tribulations, and the heathen recognizing God because of His judgment on unfaithful Israel.
- Ezekiel 40:2-6
- Ezekiel 40:24
- Ezekiel 40:35
- Ezekiel 43:1-9
- Ezekiel 47:1-9
- Ezekiel 48:30-35
Finally, at least in Ezekiel, note the man with a measuring reed, the healing waters proceeding from the sanctuary, and the gates named after the 12 tribes. Especially note the vision of the holy city where God dwells (in Ezekiel with its Temple, but no Temple in Revelation).
Much of what you have read in Ezekiel appears in Revelation in more or less the same order!
