Apocalipsis, class notes 1

Joel Leiva C.

THE REVELATION
OF JESUS CHRIST

The Book of Revelation

Just as Genesis is the book of beginnings, Revelation is the book of consummation. In it,
the divine program of redemption is brought to fruition, and the holy name of God is vindicated
before all creation. Although there are numerous prophecies in the Gospels and Epistles,
Revelation is the only New Testament book that focuses primarily on prophetic events. Its title
means “unveiling” or “disclosure.” Thus, the book is an unveiling of the character and program
of God. Penned by John during his exile on the island of Patmos, Revelation centers around
visions and symbols of the resurrected Christ, who alone has authority to judge the earth, to
remake it, and to rule it in righteousness.

The title of this book in the Greek text is Apokalypsis Ioannou, “Revelation of John.” It is
also known as the Apocalypse, a transliteration of the word apokalypsis, meaning “unveiling,”
“disclosure,” or “revelation.” Thus, the book is an unveiling of that which otherwise could not be
known. A better title comes from the first verse: Apokalypsis Iesou Christou, “Revelation of
Jesus Christ.” This could be taken as a revelation which came from Christ or as a revelation
which is about Christ–both are appropriate. Because of the unified contents of this book, it
should not be called Revelations.

The author of Revelation

The style, symmetry, and plan of Revelation show that it was written by one author,
four times named “John” (1:1, 4, 9; 22:8). Because of its contents and is address to seven
churches, Revelation quickly circulated and became widely known and accepted in the early
church. It was frequently mentioned and quoted by second and third-century Christian writers
and was received as part of the canon of New Testament books. From the beginning,
Revelation was considered an authentic work of the apostle John, the same John who wrote the
gospel and three epistles. This was held to be true by Justin Martyr, the Shepherd of Hermas,
Melito, Irenaeus, the Muratorian Canon, Tertullian, Clement of Alexandria, Origen, and others.

This view seldom questioned until the middle of the third century when Dionysius
presented several arguments against the apostolic authorship of Revelation. He observed a
clear difference in style and thought between Revelation and the books that he accepted as
Johannine, and he concluded that the Apocalypse must have been penned by a different John.
Indeed, the internal evidence does pose some problems for the traditional view:

I. The Greek grammar of Revelation is not on par with the Fourth Gospel or the Johannine
Epistles.
II. There are also differences in vocabulary and expressions used.
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III. The theological content of this book differs from John’s other writings in emphasis and
presentation.
IV. John’s other writings avoid the use of his name, but it is found four times in this book.

While these difficulties exist, two things should be kept in mind:

I. There are a number of remarkable similarities between the Apocalypse and other books
traditionally associated with the apostle John (e.g., the distinctive use of terms, such as
word, lamb, and true, and the carful development of conflicting themes, such as light
and darkness, love and hatred, good and evil).
II. Many of the differences can be explained by the unusual circumstances surrounding this
book.

Many scholars today question whether Revelation was indeed written by John the
disciple. Revelation and the Fourth Gospel, they argue, could not have been written by the
same person. One argument against the traditional understanding is the obvious difference
in the language of the two books. The grammar in the gospel of John is simple yet accurate,
while the Greek of Revelation is infected with many grammatical irregularities. The author of
Revelation obviously was not well versed in Greek. In addition, the writing style and
theological content are different.

The difference in style and theological content of the two books is due to the fact that
Revelation is an apocalyptic work. It is filled with strange images and symbols. The gospel
of John, however, tells the story of Jesus. It is a straightforward record of Jesus’ life. One
explanation for the irregularities in grammar is that John was a Palestinian Jew, and Greek
was not his native language. It is possible that he wrote his gospel in Ephesus with the
assistance of a secretary and an editor who revised and polished the language. We know
that Paul (cf. Rom. 16:22; 1 Cor. 1:1; 16:21; Col. 4:18) and Peter (1 Pet. 5:12) used
secretarial and editorial assistance. John wrote the book of Revelation by himself as a
prisoner on the island of Patmos, where he was obviously deprived of such assistance. This
could also explain the many differences in style between Revelation and the Fourth Gospel.

Other scholars note that, despite the obvious differences, striking similarities appear in
the books of Revelation and the fourth Gospel. For instance, of all the New Testament
books, only the Fourth Gospel and Revelation call Jesus “the Word of God” (cf. John 1:1-14;
Rev. 19:13) and refer to him as the Lamb (although different words are used in the Greek;
cf. John 1:29, 36; Rev. 5:6-81); both quote “those who pierced him” from Zechariah 12:10
(cf. John 19:37; Rev. 1:7). These are the only two books of the New Testament in which
the verb “tabernacle” is found (John 21:24; Rev. 1:2). In addition, the father/son
relationship much emphasized in John’s gospel also appears in Revelation (2:27; 3:5, 21).
While Revelation invites: “Let the one who thirsts come” (22:17), the gospel declares: “If
any man is thirsty, let him come” (John 7:37). All of this evidence suggests that, despite the

1
John: avmno.j tou/ qeou/Å Revelation: zw,|wn avrni,ou
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apparent difficulties, there is enough support for the traditional view that John the apostle is
the author of the last book of the New Testament.2

The apocalyptic subject matter demands a different treatment, and John received the
contents not by reflection but by a series of startling and ecstatic visions. It is also possible that
John used a secretary who smoothed out the Greek style of his other writings, and that his exile
on Patmos prevented the use of such a scribe when he wrote Revelation.

Thus, the internal evidence, while problematic, need not overrule the early and strong
external testimony to the apostolic origin of this important book. The author was obviously well-
know to the recipients in the seven Asian churches, and this fits the unqualified use of the
name John and the uniform tradition about the ministry in Asia. Alternate suggestions, such as
John the Elder or a prophet named John, create more problems than they solve.

The Time of Revelation

John directed this prophetic word to seven selected churches in the Roman province of
Asia (1:3, 4). The messages to these churches in chapter 2 and 3 begin with Ephesus, the most
prominent, and continue in a clockwise direction until Laodicea is reached. It is likely that this
book was initially carried along this circular route. While each of these messages had particular
significance for these churches, they were also relevant for the church as a whole (“He who has
an ear let him hear what the Spirit says to the churches”).

John’s effective testimony for Christ led the Roman authorities to exile him to the small,
desolate island of Patmos in the Aegean Sea (1:9). This island of volcanic rock was one of
several places to which the Romans banished criminals and political offenders.

Revelation was written at a time when Roman hostility to Christianity was erupting into
overt persecution (1:9; 2:10, 13). Some scholars believe that it should be given an early date
during the persecution of Christians under Nero after the A.D. 64burning of Rome. The Hebrew
letters for Nero Caesar (Nero Kesar) add up to 666, the number of the beast (13:18), and there
was a legend that Nero would reappear in the East after his apparent death (cf. Rev. 13:3, 12,
14). This kind of evidence is weak, and a later date near the end of the reign of the emperor
Domitian (A.D. 81-96) is preferable for several reasons: (1) This was the testimony of Irenaeus
(disciple of Polycarp who was a disciple of John) and other early Christian writers. (2) John
probably did not move from Jerusalem to Ephesus until about A.D 67, shortly before the roman
destruction of Jerusalem in A.D 70. The early dating would not give him enough time to have
established an ongoing ministry in Asia by the time he wrote this book. (3)The churches of Asia
appear to have been in existence for a number of years, long enough for some to reach a point
of complacency and decline (cf. 2:4; 3:1; 15-18). (4) The deeds of Domitian are more relevant
than those of Nero to the themes of the Apocalypse. Worship of deceased emperors had been

2
Ranko Stefanovic. Revelation of Jesus Christ, Commentary on the Book of Revelation (Berrien Springs, Michigan:
Andrews University Press, 2009), pp. 2,3.
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practiced for years, but Domitian was the first emperor to demand worship while he was alive.
This led to a greater clash between the state and the church, especially in Asia, where the
worship of Caesar was widely practiced. The persecution under Domitian presaged the more
severe persecutions to follow.

Thus, it is likely that John wrote this book in A.D 95 or 96. The date of his relase from
Patmos is unknown, but he was probably allowed to return to Ephesus after the reign of
Domitian. Passages such as 1:11; 22:7, 9, 10, 18, 19 suggest that the book was completed
before John’s release.

The Christ of Revelation

Revelation has much to say about all three persons of the godhead, but it is especially
clear in its presentation of the awesome resurrected Christ who has received all authority to
judge the earth. He is called Jesus Christ (1:1), the faithful witness, the first born from the
dead, the ruler over the kings of the earth (1:5), the First and the Last (1:17), He who lives
(1:18), the Son of God (2:18), holy and true (3:7), the Amen, the Faithful and True Witness,
the Beginning of the creation of God (3:14), the Lion of the tribe of Judah, the Root of David
(5:5), a Lamb (5:6), Faithful and True (19:11), The word of God (19:13), King of Kings, and
Lord of Lords (19:16), Alpha and Omega (23:13), the Bright and Morning Star (22:16), and the
Lord Jesus Christ (22:21).

This book is indeed “The Revelation of Jesus Christ” (1:1) since it comes from Him and
centers on Him. It begins with a vision of His glory, wisdom, and power (1), and portrays His
authority over the entire church (2; 3). He is the Lamb who was slain and declared worthy to
open the book of judgment (5). His righteous wrath is poured out upon the whole earth (6-18),
and He returns in power to judge His enemies and to reign as the Lord over all (19; 20). He will
rule forever over the heavenly city in the presence of all who know Him (21; 22).

The Scriptures close with His great promise: “‘Behold, I am coming quickly’” (22:7, 12).
“‘Surely I am coming quickly.’ Amen. Even so, come, Lord Jesus” (22:20).

Keys to Revelation

Key word: The Revelation of the Coming of Christ–The purposes for which
Revelation was written depend to some extent on how the book as a whole is interpreted.
Because of its complex imagery and symbolism, Revelation is the most difficult biblical book to
interpret, and there are four major alternatives: (1) The symbolic or idealist view maintains that
Revelation is not a predictive prophecy, but a symbolic portrait of the cosmic conflict of spiritual
principles. (2) The preterist view (the Latin word preater means “past”) maintains that it is a
symbolic description of the Roman persecution of the church, emperor worship, and the divine
judgment of Rome. (3) The historicist view approaches Revelation as an allegorical panorama of
the history of the (Western) church from the first century to the Second Advent. (4) The futurist
view acknowledges the obvious influence that the first-century conflict between Roman power
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and the church had upon the themes of this book. It also accepts the bulk of Revelation (4-22)
as an inspired look into the time immediately preceding the Second Advent (the “Tribulation,”
usually seen as seven years; 6-18), and extending from the return of Christ to the creation of
the new cosmos (19-22).

Advocates of all four interpretive approaches to Revelation agree that it was written to
assure the recipients of the ultimate triumph of Christ over all who rise up against Him and His
saints. The readers were facing dark times of persecution, and even worse times would follow.
Therefore they needed to be encouraged to persevere by standing firm in Christ in view of
God’s plan for the righteous and the wicked. This plan is especially clear in the stirring words of
the epilogue (22:6-21). The book was also written to challenge complacent Christians to stop
compromising with the world. According to futurists, Revelation serves the additional purpose of
providing a perspective on end-time events that would have meaning and relevance to the
spiritual lives of all succeeding generations of Christians.

Key Verses: Revelation 1:19 and 19:11-15- “‘Write the things which you have
seen, and the things which are, and the things which will take place after this’” (1:19).

“But one of the elders said to me, ‘Do not weep. Behold, the Lion of the tribe of Judah,
the Root of David, has prevailed to open the scroll and to loose its seven seals” (5:5).

“And I said to him, ‘Sir, you know.’ So he said to me, ‘These are the ones who come out
of the great tribulation, and washed their robes and made them with in the blood of the Lamb”
(7:14).

“And he said to me, ‘You must prophesy again about many peoples, nations, tongues,
and kings” (10:11).

“Then the temple of God was opened in heaven, and the ark of His covenant was seen
in His temple. And there were lightnings, noises, thundering, and earthquake, and great hail”
(11:19).

“And war broke out in heaven: Michael and his angels fought against the dragon; and
the dragon and his angels fought, but they did not prevail, nor was a place found for them in
heaven any longer” (12:7, 8).

“Then I saw another angel flying in the midst of heaven, having the everlasting gospel
to preach to those who dwell on the earth-to every nation, tribe, tongue, and people-saying
with a loud voice, ‘Fear God and five glory to Him, for the hour of His judgment has come, and
worship Him who made heaven and earth, the sea and springs of water.’ And another angel
followed, saying, ‘Babylon is fallen, is fallen, that great city, because she has made all nations
drink of the wine of the wrath of her fornication.’ Then a third angel followed them, saying with
a loud voice, ‘If anyone worships the beast and his image, and receives his mark on his
forehead or on his hand, ‘he himself shall also drink of the wine of the wrath of God, which is
poured out full strength into the cup of His indignation. And he shall be tormented with fire and
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brimstone in the presence of the holy angels and in the presence of the Lamb. ‘And the smoke
of their torment ascends forever and ever; and they have no rest day or night, who worship the
beast and his image, and whoever receives the mark of his name.’ Here is the patience of the
saints; here are those who keep the commandments of God and the faith of Jesus. Then I
heard a voice from heaven saying to me, ‘Write: Blessed are the dead who die in the Lord from
now on.’” ‘Yes.’ Says the Spirit, ‘that they may rest from their labors, and their works follow
them’ (14:6-13).

“These will make war with the Lamb and the Lamb will overcome them, for He is Lord of
lords and King of kings; and those who are with Him are called, chosen, and faithful” (17:14).

“‘Then I saw heaven opened, and behold, a white horse. And He who sat on him was
called Faithful and True, and in righteousness He judges and makes war. His eyes were like a
flame of fire, and on His head were many crowns. He had a name written that no one knew
except Himself. He was clothed with a robe dipped in blood, and His name is called The Word
of God. And the armies in heaven, clothed in fine linen, white and clean, followed Him upon
white horses. Now out of His mouth goes a sharp sword, that with it He should strike the
nations. And He himself will rule them with a rod of iron. He Himself treads the winepress of the
fierceness and wrath of Almighty God” (19:11-15).

“And I saw a new heaven and a new earth, for the first heaven and the first earth had
passed away. Also there was no more sea” (21:1).

Key Chapters: Revelation 19-22-When the end of history is fully understood, its
impact radically affects the present. In Revelation 19-22 the plans of God for the last days and
for all of eternity are recorded in explicit terms. Careful study of and obedience to them will
bring the blessings that are promised (1:3). Uppermost in the mind and deep in the heart
should be guarded the words of Jesus, “Behold, I am coming quickly.”