Revelation: Background and Commentary

Written by Robert Jones

Acworth, Georgia

Table of Contents

Table of Contents

Introduction

Quiz

Nomenclature

Author

Date

The authority of Revelation

Major interpretations

Style

Old Testament

New Testament

Apocrypha

Dead Sea Scrolls

Commentary on Revelation

Chapter 1

Chapters 2-3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapters 17/18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Sources

Other Christian History & Theology courses

Introduction

In the many years that I’ve been teaching adult Sunday School and leading Bible studies, Revelation remains the single most requested book of the Bible (my current Middle School Bible study voted for it unanimously).  Yet Revelation is also one of the most difficult books in the Bible to interpret – and, indeed, a wide range of interpretations have been offered up over the 1,900 years since it was written.

In this study, we’ll begin by positioning Revelation among the long Jewish and early Christian tradition of apocalyptic writings – including the period “between the Testaments”.  We’ll finish with a chapter-by-chapter look at Revelation itself.

Quiz

1. T/F  The book of Revelation uses the term antichrist

2. T/F  The book of Revelation uses the term rapture

3. T/F  Apocalypse is a Greek word meaning “revelation”

4. T/F Eschatological means “pertaining to the end times”

5. T/F  Revelation is the only book in the Bible that contains a vision of heaven

6. T/F  No books of the Apocrypha contain apocalyptic allusions

7.  T/F  Revelation is the only book of the New Testament that discusses a second coming of Jesus Christ

8. T/F  The warning at the end of Revelation probably should be taken as to apply to the whole New Testament

9. T/F  Revelation is the only book in the Bible that explicitly links the serpent of Genesis with Satan

10. T/F  A premillennialist believes that the 1,000 year rule of Christ is the rule of the church prior to the second coming

Nomenclature

Revelation is referred to by various different names in different Bibles and translations, perhaps reflecting the general unease that has accompanied study of this book for the last 1,900 years.  Among the titles one will find:

• Revelation (the Latin form of apocalypse)

• Revelation of John

• Revelation of St. John the Divine (“Divine” in this case meaning “theologian”, from the Greek theologos)

• Revelation of Jesus Christ to St. John

• The Apocalypse  (which comes from the Greek apokalypsis, meaning "to uncover, to reveal")

In common parlance, “apocalypse” is sometimes also used to refer to the Second Coming of Jesus Christ.

Author

The traditional author of Revelation is John the Apostle.  However, in recent years, some scholars have questioned apostolic authorship.  (The author refers to himself simply as "John" (Rev. 1:1, 1:4, 1:9, 22:8)).  As backing for a non-apostolic authorship, some scholars point to the fact that Revelation is written in a crude, Greek style significantly different than the Gospel of John. (One counter-theory is that Revelation was originally written in Aramaic, and (crudely) translated into the Greek version we have today.)

The John the Apostle connection comes from this passage in the first Chapter of Revelation:

“I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus.” (NIV, Rev. 1:9)

There is a great body of early church tradition that identifies the author as being John the Apostle (see section “The authority of Revelation”), and also associating John the Apostle with an exile on Patmos.

According to Hippolytus (170-236 A.D.), John was banished by Domitian to the Isle of Patmos, and later died in Ephesus (one of the 7 churches referenced in Revelation):

“John, again, in Asia, was banished by Domitian the king to the isle of Patmos, in which also he wrote his Gospel and saw the apocalyptic vision; and in Trajan’s time he fell asleep at Ephesus, where his remains were sought for, but could not be found.”

Eusebius (c. 260 - c. 340 A.D.; Bishop of Caeserea), author of Ecclesiastic History in 325 A.D., records:

“...Asia to John, who, after he had lived some time there, died at Ephesus.” (Book 3, Chapter 1)

“IT is said that in this persecution [Domitian] the apostle and evangelist John, who was still alive, was condemned to dwell on the island of Patmos in consequence of his testimony to the divine word.” (Book 3, Chapter 17)

Eusebius also records that John outlived Domitian:

“AT that time the apostle and evangelist John, the one whom Jesus loved, was still living in Asia, and governing the churches of that region, having returned after the death of Domitian from his exile on the island... [Irenaeus] in the second book of his work Against Heresies, writes as follows: ‘And all the elders that associated with John the disciple of the Lord in Asia bear witness that John delivered it to them. For he remained among them until the time of Trajan.’” (Book 3, Chapter 23)

Given that the emperor Domitian began his rule in 81 A.D., and died in 96 A.D., is it possible that John the Apostle could have still been alive by 96 A.D.?  If John was in his late teens at the time of the death of Jesus in c. 30 A.D, he would have been in his 80s or 90s when he died.  Certainly a reasonable possibility

St. John’s Monastery on Patmos – Photo by Jan & Ted Lauer

Eusebius also records the words of Clement of Alexandria regarding the preaching and establishment of churches in Asia by John the Apostle:

“For when, after the tyrant’s death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the ministry some one of those that were pointed out by the Spirit...”  (Book 3, Chapter 23)

There is no compelling evidence to doubt that John the Apostle was the author of Revelation.

Date

Most scholars put the date of the writing of Revelation at the end of the reign of Roman Emperor Domitian (95/96 A.D.)  Early Church Father Iranaeus reported that it had been written during the reign of Domitian (81-96 A.D.).  Some scholars think it could have been as early as Nero's reign (68 A.D.), based on a literal interpretation of Rev. 11:1-2 (Jerusalem was destroyed in 70 A.D.)

I’d prefer a date in the late 80s/early 90s, making it the last book of what later became the New Testament to be written.

The authority of Revelation

The view that Revelation is sacred scripture dates back to the earliest days of the Church.  For example, Irenaeus (Bishop of Lyons from 177-202 A.D.) in his extant works (primarily, "Against Heresies"), quoted from 22 books of the New testament – including Revelation.  

Origen (185-253 A.D.) connected Revelation with John the Apostle:

" John, who has left us one Gospel...also the Apocalypse...He has left also an epistle of very few lines; perhaps also a second and third; but not all consider them genuine, and together they do not contain hundred lines." (Eusebius, Book 6, Chapter 25)

The earliest known “canon” (list of books that would later make up the New Testament) also contained Revelation.  The Muratori Canon is a fragmentary list (85 lines) dating to c. 200 A.D., named after its 18th century discoverer, Lodovico Muratori.

Church Historian Eusebius, writing in his Ecclesiastical History in c. 325, had a list of “accepted” and “rejected” books.  Perhaps indicating that Revelation was controversial even in the 4^th century, Eusbius placed it on…both lists!

Accepted

"SINCE we are dealing with this subject it is proper to sum up the writings of the New Testament which have been already mentioned. First then must be put the holy quaternion of the Gospels; following them the Acts of the Apostles. After this must be reckoned the epistles of Paul; next in order the extant former epistle of John, and likewise the epistle of Peter, must be maintained. After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time. These then belong among the accepted writings."  (Eusebius, Book 3, Chapter 25)

Disputed/Rejected

"But of the writings of John, not only his Gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times. But the other two are disputed. In regard to the Apocalypse, the opinions of most men are still divided. But at the proper time this question likewise shall be decided from the testimony of the ancients."  (Eusebius, Book 3, Chapter 24)

"Among the disputed writings…as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books." (Eusebius, Book 3, Chapter 25)

In 367 A.D., Athanasius (c. 296-373 A.D.; Bishop of Alexandria) published his "the thirty-ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal festival".  Contained in this letter was the complete list of books that make up our New Testament canon today.  Revelation was on the list, where it has remained ever since.

"Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order.  The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John."  (Athanasius, "Festal Letter 39")

Major interpretations

How one interprets Revelation often reflects on one’s personal theological and even political views.  Interpretations range from “it’s all metaphor” to “it’s a blueprint for the future”.  Major theories would include:

1. The prophecies and events described are concerned only with events in John's day, and have no bearing on today or the future.  In this view, Revelation is more about 1^st century Roman persecution of Christians (Nero, etc.) than it is about anything else.

2. Revelation is a description (and preview) of history from John's time to the end of the world.  In this view, it is possible to identify in Revelation major historical events that have already occurred.

3. Revelation is a description of events that will occur in the “end times”, or at the end of the world.  Thus, none of the events after Chapter Three have yet occurred.  This was the view of many in early church, and also of many modern day Evangelicals.

4. Revelation is a metaphor for the ultimate triumph of God over evil.  Thus, one shouldn’t expect to find actual events (past, present or future) in Revelation.

In the name of full disclosure, my view is #3 above, and the chapter-by-chapter commentary will reflect that view.

Style

Revelation is written in the style of apocalyptic literature, which often includes elements such as:

• Use of vivid imagery and symbolism

• Often focused on eschatological (end times) issues

• Reference to a final reckoning between good and evil, with the people of God being rewarded, and the followers of Satan being punished

• A connection between the end times and the messiah

• Descriptions of heaven and hell

• Descriptions of a new heaven and a new Jerusalem

• Descriptions of Satan (Belial in the Dead Sea Scrolls) and his supporters

• Descriptions of a coming time of tribulation

• Raising of the dead

These descriptions are often communicated to the person having the vision by a dialogue with an angel or other heavenly being.  The angel will often ask unanswerable questions, with the visionary replying “surely you know”. 

The style was not uncommon in Second Temple Judaism, and even before.  Books such as Daniel, Ezekiel, Isaiah, Enoch, and 2^nd Esdras all contain these elements, as do the Gospels, and the letters of Peter and Paul.  The Dead Sea Scrolls also contain apocalyptic references (War of the Sons of Light Against the Sons of Darkness).  In fact, one could make the statement that Revelation is a compendium of Second Temple and earlier apocalyptic works, adding a few unique elements.

Old Testament

The Old Testament contains much apocalyptic literature, although perhaps not in as concentrated a form as Revelation!  Almost the whole second half of Daniel is apocalyptic, as are full chapters of Ezekiel and Zechariah.  The table below gives some examples (it is not meant to be exhaustive).

New Testament

The New Testament, like the books of the prophets in the Old Testament, has many apocalyptic allusions outside of Revelation, including all four Gospels, and the letters of Peter, Paul, and Jude.