Writer: Apostle John

1. (a) Regarding the symbolisms of Revelation, with what will God’s servants agree? (b) Why is Revelation correctly placed last in the Bible?

ARE the symbolisms of Revelation intended to terrify? Far from it! The fulfillment of the prophecy may bring terror to the wicked, but God’s faithful servants will agree with the inspired introduction and the angel’s comment at the end: “Happy is he who reads aloud and those who hear the words of this prophecy.” “Happy is anyone observing the words of the prophecy of this scroll.” (Rev. 1:3; 22:7) Though written before the four other inspired books by John, Revelation is correctly placed last in the collection of 66 inspired books making up our Bible, for it is the Revelation that takes its readers far into the future, by providing an all-embracing vision of what God purposes for mankind, and that brings the grand theme of the Bible, the sanctification of Jehovah’s name and the vindication of his sovereignty by means of the Kingdom under Christ, the Promised Seed, to a glorious climax.

2. By what means did the Revelation come to John, and why is the title of the book most appropriate?

² According to the title verse, this is “a revelation by Jesus Christ, which God gave him . . . And he sent forth his angel and presented it in signs through him to his slave John.” So John was merely the writer, not the originator, of the material. Therefore John is not the revelator, nor is the book a revelation of John. (1:1) This unveiling to God’s slave of His wonderful purposes for the future makes its title most appropriate, for the book’s Greek name A·po·kaʹly·psis (Apocalypse) means “Uncovering” or “Unveiling.”

3. Who does Revelation itself indicate the writer named John is, and how do ancient historians support this?

³ Who was this John referred to as the writer of Revelation in its first chapter? We are told that he was a slave of Jesus Christ, as well as a brother and sharer in tribulation, and that he was exiled on the island of Patmos. Obviously he was well-known to his first readers, to whom no further identification was necessary. He must be the apostle John. This conclusion is supported by most ancient historians. Papias, who wrote in the first part of the second century C.E., is said to have held the book to be of apostolic origin. Says Justin Martyr, of the second century, in his “Dialogue With Trypho, a Jew” (LXXXI): “There was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him.”a Irenaeus speaks explicitly of the apostle John as the writer, as do Clement of Alexandria and Tertullian, of the late second and early third centuries. Origen, noteworthy Biblical scholar of the third century, said: “I speak of him who leaned back on Jesus’ breast, John, who has left behind one Gospel, . . . and he wrote also the Apocalypse.”b

4. (a) What explains the divergence in style in Revelation as compared with John’s other writings? (b) What proves Revelation to be an authentic part of the inspired Scriptures?

⁴ The fact that John’s other writings put so much emphasis on love does not mean that he could not have written the very forceful and dynamic Revelation. He and his brother James were the ones so filled with indignation against the Samaritans of a certain city that they wanted to call down fire from heaven. That is why they were given the surname “Boanerges,” or “Sons of Thunder.” (Mark 3:17; Luke 9:54) This divergence in style should cause no difficulty when we remember that in Revelation the subject matter is different. What John saw in these visions was unlike anything he had ever seen before. The outstanding harmony of the book with the rest of the prophetic Scriptures unquestionably proves it to be an authentic part of God’s inspired Word.

5. When did John write the Revelation, and under what circumstances?

⁵ According to the earliest testimony, John wrote the Revelation about 96 C.E., approximately 26 years after the destruction of Jerusalem. This would be toward the close of the reign of Emperor Domitian. In verification of this, Irenaeus in his “Against Heresies” (V, xxx) says of the Apocalypse: “For that was seen no very long time since, but almost in our day, towards the end of Domitian’s reign.”c Eusebius and Jerome both agree with this testimony. Domitian was the brother of Titus, who led the Roman armies to destroy Jerusalem. He became emperor at the death of Titus, 15 years before the book of Revelation was written. He demanded that he be worshiped as god and assumed the title Dominus et Deus noster (meaning “Our Lord and God”).d Emperor worship did not disturb those who worshiped false gods, but it could not be indulged in by the early Christians, who refused to compromise their faith on this point. Thus, toward the close of Domitian’s rule (81-96 C.E.), severe persecution came upon the Christians. It is thought that John was exiled to Patmos by Domitian. When Domitian was assassinated in 96 C.E., he was succeeded by the more tolerant emperor Nerva, who evidently released John. It was during this imprisonment on Patmos that John received the visions he wrote down.