REVELATION OF JOHN

I. TITLE AND GENERAL CHARACTER OF BOOK

1. Title

2. Uniqueness and Reality of Visions

II. CANONICITY AND AUTHORSHIP

1. Patristic Testimony

2. Testimony of Book Itself

3. Objections to Johannine Authorship-Relation to Fourth Gospel

III. DATE AND UNITY OF THE BOOK

1. Traditional Date under Domitian

2. The Nero-Theory

3. Composite Hypotheses-Babylonian Theory

IV. PLAN AND ANALYSIS OF THE BOOK

1. General Scope

2. Detailed Analysis

V. PRINCIPLES OF INTERPRETATION

1. General Scheme of Interpretation

2. The Newer Theories

3. The Book a True Prophecy

VI. THEOLOGY OF THE BOOK

LITERATURE

The last book of the New Testament. It professes to be the record of prophetic visions given by Jesus Christ to John, while the latter was a prisoner, "for the word of God and the testimony of Jesus" (Revelation 1:9), in PATMOS (which see), a small rocky island in the Aegean, about 15 miles West of Ephesus. Its precursor in the Old Testament is the Book of Dnl, with the symbolic visions and mystical numbers of which it stands in close affinity. The peculiar form of the book, its relation to other "apocalyptic" writings, and to the Fourth Gospel, likewise attributed to John, the interpretation of its symbols, with disputed questions of its date, of worship, unity, relations to contemporary history, etc., have made it one of the most difficult books in the New Testament to explain satisfactorily.

I. Title and General Character of Book.

1. Title:

"Revelation" answers to apokalupsis, in Revelation 1:1. The oldest form of the title would seem to be simply, "Apocalypse of John," the appended words "the divine" (theologos, i.e. "theologian") not being older than the 4th century (compare the title given to Gregory of Nazianzus, "Gregory theologian"). The book belongs to the class of works commonly named "apocalyptic," as containing visions and revelations of the future, frequently in symbolical form (e.g. the Book of Enoch, the Apocalypse of Bar, the Apocalypse of Ezra; see APOCALYPTIC LITERATURE), but it is doubtful if the word here bears this technical sense. The tendency at present is to group the New Testament Apocalypse with these others, and attribute to it the same kind of origin as theirs, namely, in the unbridled play of religious fantasy, clothing itself in unreal visional form.

2. Uniqueness and Reality of Visions:

But there is a wide distinction. These other works are pseudonymous-fictitious; on the face of them products of imagination; betraying that this is their origin in their crude, confused, unedifying character. The Apocalypse bears on it the name of its author-an apostle of Jesus Christ (see below); claims to rest on real visions; rings with the accent of sincerity; is orderly, serious, sublime, purposeful, in its conceptions; deals with the most solemn and momentous of themes. On the modern Nerotheory, to which most recent expositors give adherence, it is a farrago of baseless fantasies, no one of which came true. On its own claim it is a product of true prophecy (Revelation 1:3; Revelation 22:18 f), and has or will have sure fulfillment. Parallels here and there are sought between it and the Book of Enoch or the Apocalypse of Ezra. As a rule the resemblances arise from the fact that these works draw from the same store of the ideas and imagery of the Old Testament. It is there the key is chiefly to be sought to the symbolism of John. The Apocalypse is steeped in the thoughts, the images, even the language of the Old Testament (compare the illustrations in Lightfoot, Galatians, 361, where it is remarked: "The whole book is saturated with illustrations from the Old Testament. It speaks not the language of Paul, but of Isaiah and Ezekiel and Daniel"). These remarks will receive elucidation in what follows.

II. Canonicity and Authority.

1. Patristic Testimony:

The two questions of canonicity and authorship are closely connected. Eusebius states that opinion in his day was divided on the book, and he himself wavers between placing it among the disputed books or ranking it with the acknowledged (homologoumena). "Among these," he says, "if such a view seem correct, we must place the Apocalypse of John" (Historia Ecclesiastica, III, 25). That it was rightly so placed appears from a survey of the evidence. The first to refer to the book expressly is Justin Martyr (circa 140 A.D.), who speaks of it as the work of "a certain man, whose name was John, one of the apostles of Christ" (Dial, 81). Irenaeus (circa 180 A.D.) repeatedly and decisively declares that the Apocalypse was written by John, a disciple of the Lord (Adv. Haer., iv.20, 11; 30, 4; v.26, 1; 35, 2, etc.), and comments on the number 666 (v.30, 1). In his case there can be no doubt that the apostle John is meant. Andreas of Cappadocia (5th century) in a Commentary on the Apocalypse states that Papias (circa 130 A.D.) bore witness to its credibility, and cites a comment by him on Revelation 12:7-9. The book is quoted in the Epistle on the martyrs of Vienne and Lyons (177 A.D.); had a commentary written on it by Melito of Sardis (circa 170 A.D.), one of the churches of the Apocalypse (Euseb., HE, IV, 26); was used by Theophilus of Antioch (circa 168 A.D.) and by Apollonius (circa 210 A.D.; HE, V, 25)-in these cases being cited as the Apocalypse of John. It is included as John's in the Canon of Muratori (circa 200 A.D.). The Johannine authorship (apostolic) is abundantly attested by Tertullian (circa 200 A.D.; Adv. Mar., iii.14, 24, etc.); by Hippolytus (circa 240 A.D.), who wrote a work upon it; by Clement of Alexandria (circa 200 A.D.); by Origen (circa 230 A.D.), and other writers. Doubt about the authorship of the book is first heard of in the obscure sect of the Alogi (end of the 2nd century), who, with Caius, a Roman presbyter (circa 205 A.D.), attributed it to Cerinthus. More serious was the criticism of Dionysius of Alexandria (circa 250 A.D.), who, on internal grounds, held that the Fourth Gospel and the Apocalypse could not have come from the same pen (Euseb., HE, VII, 25). He granted, however, that it was the work of a holy and inspired man-another John. The result was that, while "in the Western church," as Bousset grants, "the Apocalypse was accepted unanimously from the first" (EB, I, 193), a certain doubt attached to it for a time in sections of the Greek and Syrian churches. It is not found in the Peshitta, and a citation from it in Ephraim the Syrian (circa 373) seems not to be genuine. Cyril of Jerusalem (circa 386 A.D.) omits it from his list, and it is unmentioned by the Antiochian writers (Chrysostom, Theodore of Mopsuestia, Theodoret). The Canon attributed to the Council of Laodicea (circa 360 A.D.) does not name it, but it is doubtful whether this document is not of later date (compare Westcott; also Bousset, Die Offenb. Joh., 28). On the other hand, the book is acknowledged by Methodius, Pamphilus, Athanasius, Gregory of Nyssa, Cyril Alex., Epiphanius, etc.

2. Testimony of Book Itself:

The testimony to the canonicity, and also to the Johannine authorship, of the Apocalypse is thus exceptionally strong. In full accordance with it is the claim of the book itself. It proclaims itself to be the work of John (Revelation 1:1, 4, 9; Revelation 22:8), who does not, indeed, name himself an apostle, yet, in his inspired character, position of authority in the Asian churches, and selection as the medium of these revelations, can hardly be thought of as other than the well-known John of the Gospels and of consentient church tradition. The alternative view, first suggested as a possibility by Eusebius, now largely favored by modern writers, is that the John intended is the "presbyter John" of a well-known passage cited by Eusebius from Papias (Historia Ecclesiastica, III, 39). Without entering into the intricate questions connected with this "presbyter John"-whether he was really a distinct person from the apostle (Zahn and others dispute it), or whether, if he was, he resided at Ephesus (see JOHN, GOSPEL OF)-it is enough here to say that the reason already given, viz: the importance and place of authority of the author of the Apocalypse in the Asian churches, and the emphatic testimony above cited connecting him with the apostle, forbid the attribution of the book to a writer wholly unknown to church tradition, save for this casual reference to him in Papias. Had the assumed presbyter really been the author, he could not have dropped so completely out of the knowledge of the church, and had his place taken all but immediately by the apostle.

3. Objections to Johannine Authorship-Relation to Fourth Gospel:

One cause of the hesitancy regarding the Apocalypse in early circles was dislike of its millenarianism; but the chief reason, set forth with much critical skill by Dionysius of Alexandria (Euseb., HE, VII, 25), was the undoubted contrast in character and style between this work and the Fourth Gospel, likewise claiming to be from the pen of John. Two works so diverse in character-the Gospel calm, spiritual, mystical, abounding in characteristic expressions as "life," "light," "love," etc., written in idiomatic Greek; the Apocalypse abrupt, mysterious, material in its imagery, inexact and barbarous in its idioms, sometimes employing solecisms-could not, it was argued, proceed from the same author. Not much, beyond amplification of detail, has been added to the force of the arguments of Dionysius. There were three possibilities-either first, admitting the Johannine authorship of the Apocalypse, to assail the genuineness of the Gospel-this was the method of the school of Baur; or, second, accepting the Gospel, to seek a different author for the Apocalypse-John the presbyter, or another: thus not a few reverent scholars (Bleek, Neander, etc.); or, third, with most moderns, to deny the Johannine authorship of both Gospel and Apocalypse, with a leaning to the "presbyter" as the author of the latter (Harnack, Bousset, Moffatt, etc.). Singularly there has been of late in the advanced school itself a movement in the direction of recognizing that this difficulty of style is less formidable than it looks-that, in fact, beneath the surface difference, there is a strong body of resemblances pointing to a close relationship of Gospel and Apocalypse. This had long been argued by the older writers (Godet, Luthardt, Alford, Salmon, etc.), but it is now more freely acknowledged. As instances among many may be noted the use of the term "Logos" (Revelation 19:13), the image of the "Lamb," figures like "water of life" words and phrases as "true," "he that overcometh," "keep the commandments," etc. A striking coincidence is the form of quotation of Zechariah 12:10 in John 19:37 and Revelation 1:7. If the Greek in parts shows a certain abruptness and roughness, it is plainly evidenced by the use of the correct constructions in other passages that this is not due to want of knowledge of the language. "The very rules which he breaks in one place he observes in others" (Salmon). There are, besides, subtle affinities in the Greek usage of the two books, and some of the very irregularities complained of are found in the Gospel (for ample details consult Bousset, op. cit.; Godet, Commentary on John, I, 267-70, English translation; Alford, Greek Test., IV, 224-28; Salmon, Introduction to the New Testament, 233-43, 2nd edition; the last-named writer says: "I have produced instances enough to establish decisively that there is the closest possible affinity between the Revelation and the other Johannine books"). Great differences in character and style no doubt still remain. Some, to leave room for these, favor an early date for the Apocalypse (68-69 B.C.; on this below); the trend of opinion, however, now seems, as will be shown, to be moving back to the traditional date in the reign of Domitian, in which case the Gospel will be the earlier, and the Apocalypse the later work. This, likewise, seems to yield the better explanation. The tremendous experiences of Patmos, bursting through all ordinary and calmer states of consciousness, must have produced startling changes in thought and style of composition. The "rapt seer" will not speak and write like the selfcollected, calmly brooding evangelist.

III. Date and Unity of the Book.

1. Traditional Date under Domitian:

Eusebius, in summing up the tradition of the Church on this subject, assigns John's exile to Patmos, and consequently the composition of the Apocalypse, to the latter part of the reign of Domitian (81-96 A.D.). Irenaeus (circa 180 A.D.) says of the book, "For it was seen, not a long time ago, but almost in our own generation, at the end of the reign of Domitian" (Adv. Haer., v.30, 3). This testimony is confirmed by Clement of Alexandria (who speaks of "the tyrant"), Origen, and later writers. Epiphanius (4th century), indeed, puts (Haer., li.12, 233) the exile to Patmos in the reign of Claudius (41-54 A.D.); but as, in the same sentence, he speaks of the apostle as 90 years of age, it is plain there is a strange blunder in the name of the emperor. The former date answers to the conditions of the book (decadence of the churches; widespread and severe persecution), and to the predilection of Domitian for this mode of banishment (compare Tacitus, History i0.2; Eusebius, Historia Ecclesiastica, III, 18).

2. The Nero-Theory:

This, accordingly, may be regarded as the traditional date of composition of the Apocalypse, though good writers, influenced partly by the desire to give time for the later composition of the Gospel, have signified a preference for an earlier date (e.g. Westcott, Salmon). It is by no means to be assumed, however, that the Apocalypse is the earlier production. The tendency of recent criticism, it will be seen immediately, is to revert to the traditional date (Bousset, etc.); but for a decade or two, through the prevalence of what may be called the "Nero-theory" of the book, the pendulum swung strongly in favor of its composition shortly after the death of Nero, and before the destruction of Jerusalem (held to be shown to be still standing by Revelation 11), i.e. about 68-69 A.D. This date was even held to be demonstrated beyond all question. Reuss may be taken as an example. According to him (Christian Theology of the Apostolic Age, I, 369;, English translation), apart from the ridiculous preconceptions of theologians, the Apocalypse is "the most simple, most transparent book that prophet ever penned." "There is no other apostolical writing the chronology of which can be more exactly fixed." "It was written before the destruction of Jerusalem, under the emperor Galba-that is to say, in the second half of the year 68 of our era." He proceeds to discuss "the irrefutable proofs" of this. The proof, in brief, is found in the beast (not introduced till Revelation 13) with seven heads, one of which has been mortally wounded, but is for the present healed (Revelation 13:3). "This is the Roman empire, with its first 7 emperors, one of whom is killed, but is to live again as Antichrist" (compare Revelation 17:10 ff). The key to the whole book is said to be given in Revelation 13:18, where the number of the beast is declared to be 666. Applying the method of numerical values (the Jewish Gematria), this number is found to correspond with the name "Nero Caesar" in Hebrew letters (omitting the yodh, the Hebrew letter "y"). Nero then is the 5th head that is to live again; an interpretation confirmed by rumors prevalent at that time that Nero was not really dead, but only hidden, and was soon to return to claim his throne. As if to make assurance doubly sure, it is found that by dropping the final "n" in "Neron," the number becomes 616-a number which Irenaeus in his comments on the subject (v.30, 1) tells us was actually found in some ancient copies. The meaning therefore is thought to be clear. Writing under the emperor Galba, the 6th emperor (reckoning from Augustus), the author anticipates, after a short reign of a 7th emperor (Revelation 17:10), the return of the Antichrist Nero-an 8th, but of the 7, with whom is to come the end. Jerusalem is to be miraculously preserved (Revelation 11), but Rome is to perish. This is to happen within the space of 3 1/2 years. "The final catastrophe, which was to destroy the city and empire, was to take place in three years and a half..... The writer knows.... that Rome will in three years and a half perish finally, never to rise again." It does not matter for this theory that not one of the things predicted happened-that every anticipation was falsified. Nero did not return; Jerusalem was not saved; Rome did not perish; 3 1/2 years did not see the end of all things. Yet the Christian-church, though the failure of every one of these predictions had been decisively demonstrated, received the book as of divine inspiration, apparently without the least idea that such things had been intended (see the form of theory in Renan, with a keen criticism in Salmon's Introduction to the New Testament, lecture xiv).

3. Composite Hypotheses-Babylonian Theory:

What is to be said with reference to this "Nero-theory" belongs to subsequent sections: meanwhile it is to be observed that, while portions of theory are retained, significant changes have since taken place in the view entertained of the book as a whole, and with this of the date to be assigned to it. First, after 1882, came a flood of disintegrating hypotheses, based on the idea that the Apocalypse was not a unity, but was either a working up of one or more Jewish apocalypses by Christian hands, or at least incorporated fragments of such apocalypses (Uslter, Vischer, Weizsacker, Weyland, Pfieiderer, Spitta, etc.). Harnack lent his influential support to the form of this theory advocated by Vischer, and for a time the idea had vogue. Very soon, however, it fell into discredit through its own excesses (for details on the different views, see Bousset, or Moffatt's Introduction to the New Testament, 489;), and through increasing appreciation of the internal evidence for the unity of the book. Gunkel, in his Schopfung und Chaos (1895), started another line of criticism in his derivation of the conceptions of the book, not from Jewish apocalypse, but from Babylonian mythology. He assailed with sharp criticism the "contemporary history" school of interpretation (the "Nero-theory" above), and declared its "bankruptcy." The number of the beast, with him, found its solution, not in Nero, but in the Hebrew name for the primeval chaos. This theory, too, has failed in general acceptance, though elements in it are adopted by most recent interpreters. The modified view most in favor now is that the Apocalypse is, indeed, the work of a Christian writer of the end of the 1st century, but embodies certain sections borrowed from Jewish apocalypse (as Revelation 7:1-8, the 144,000; Revelation 11, measuring of the temple and the two witnesses; especially Revelation 12, the woman and red dragon-this, in turn, reminiscent of Babylonian mythology). These supposed Jewish sections are, however, without real support in anything that is known, and the symbolism admits as easily of a Christian interpretation as any other part of the book. We are left, therefore, as before, with the book as a unity, and the tide of opinion flows back to the age of Domitian as the time of its origin. Moffatt (connecting it mistakenly, as it seems to us, with Domitian's emphasis on the imperial cult, but giving also other reasons) goes so far as to say that "any earlier date for the book is hardly possible" (Expository Greek Testament, V, 317). The list of authorities for the Domitianie date may be seen in Moffatt, Introduction, 508.

IV. Plan and Analysis of the Book.

1. General Scope:

The method of the book may thus be indicated. After an introduction, and letters to the seven churches (Revelation 1-3), the properly prophetic part of the book commences with a vision of heaven (Revelation 4; Revelation 5), following upon which are two series of visions of the future, parallel, it would appear, to each other-the first, the 7 seals, and under the 7th seal, the 7 trumpets (Revelation 6:1-11:19, with interludes in Revelation 7 and again in Revelation 10; Revelation 11:1-12:1); the second, the woman and her child (Revelation 12), the 2 beasts (Revelation 13), and, after new interludes (Revelation 14), the bowls and 7 last plagues (Revelation 15; Revelation 16). The expansion of the last judgments is given in separate pictures (the scarlet woman, doom of Babylon, Har-Magedon, Revelation 17-19); then come the closing scenes of the millennium, the last apostasy, resurrection and judgment (Revelation 20), followed by the new heavens and new earth, with the descending new Jerusalem (Revelation 21; Revelation 22). The theme of the book is the conflict of Christ and His church with anti-Christian powers (the devil, the beast, the false prophet, Revelation 16:13), and the ultimate and decisive defeat of the latter; its keynote is in the words, "Come, Lord Jesus" (Revelation 22:20; compare Revelation 1:7); but it is to be noticed, as characteristic of the book, that while this "coming" is represented as, in manner, ever near, the end, as the crisis approaches, is again always postponed by a fresh development of events. Thus, under the 6th seal, the end seems reached (Revelation 6:12-17), but a pause ensues (Revelation 7), and on the opening of the seventh seal, a new series begins with the trumpets (Revelation 8:2). Similarly, at the sounding of the 6th trumpet, the end seems at hand (Revelation 9:12-21), but a new pause is introduced before the last sounding takes place (Revelation 11:15). Then is announced the final victory, but as yet only in summary. A new series of visions begins, opening into large perspectives, till, after fresh interludes, and the pouring out of 6 of the bowls of judgment, Har-Magedon itself is reached; but though, at the outpouring of the 7th bowl, it is proclaimed, "It is done" (Revelation 16:17), the end is again held over till these final judgments are shown in detail. At length, surely, in Revelation 19, with the appearance of the white horseman-"The Word of God" (19:13)-and the decisive overthrow of all his adversaries (19:18-21), the climax is touched; but just then, to our surprise, intervenes the announcement of the binding of Satan for 1,000 years, and the reign of Jesus and His saints upon the earth (the interpretation is not here discussed), followed by a fresh apostasy, and the general resurrection and judgment (Revelation 20). Precise time-measures evidently fail in dealing with a book so constructed: the 3 1/2 years of the Nero-interpreters sink into insignificance in its crowded panorama of events. The symbolic numbers that chiefly rule in the book are "seven," the number of completeness (7 spirits, seals, trumpets, bowls, heads of beasts); "ten," the number of worldly power (10 horns); "four," the earthly number (4 living creatures, corners of earth, winds, etc.); 3 1/2 years-42 months-"time, and times, and half a time" (Revelation 12:14) = 1,260 days, the period, borrowed from Daniel (7:25; 12:7), of anti-Christian ascendancy.

2. Detailed Analysis:

The following is a more detailed analysis:

I. INTRODUCTION

1. Title and Address (Revelation 1:1-8)

2. Vision of Jesus and Message to the Seven Churches of the Province of Asia (Revelation 1:9-20)

3. The Letters to the Seven Churches (Revelation 2; Revelation 3)

(1) Ephesus (Revelation 2:1-7)

(2) Smyrna (Revelation 2:8-11)

(3) Pergamos (Revelation 2:12-17)

(4) Thyatira (Revelation 2:18-29)

(5) Sardis (Revelation 3:1-6)

(6) Philadelphia (Revelation 3:7-13)

(7) Laodicea (Revelation 3:14-22)

II. THE THINGS TO COME. FIRST SERIES OF VISIONS: THE SEALS AND TRUMPETS

1. The Vision of Heaven

(1) Adoration of the Creator (Revelation 4)

(2) The 7-Sealed Book; Adoration of God and the Lamb (Revelation 5)

2. Opening of Six Seals (Revelation 6)

(1) The White Horse (Revelation 6:1, 2)

(2) The Red Horse (Revelation 6:3, 4)

(3) The Black Horse (Revelation 6:5, 6)

(4) The Pale Horse (Revelation 6:7, 8)

(5) Souls under the Altar (Revelation 6:9-11)

(6) The Wrath of the Lamb (Revelation 6:12-17)

3. Interludes (Revelation 7)

(1) Sealing of 144,000 on Earth (Revelation 7:1-8)

(2) Triumphant Multitude in Heaven (Revelation 7:9-17)

4. Opening of Seventh Seal: under This Seven Trumpets, of Which Six Now Sounded (Revelation 8; Revelation 9)

(1) Hail and Fire on Earth (Revelation 8:7)

(2) Burning Mountain in Sea (Revelation 8:8, 9)

(3) Burning Star on Rivers and Fountains (Revelation 8:10, 11)

(4) One-third Sun, Moon, and Stars Darkened (Revelation 8:12). "Woe"-Trumpets (Revelation 8:13)

(5) The Fallen Star-Locusts (Revelation 9:1-11)

(6) Angels Loosed from Euphrates-the Horseman (Revelation 9:12-21)

5. Interludes-

(1) Angel with Little Book (Revelation 10)

(2) Measuring of Temple and Altar-the Two Witnesses (Revelation 11:1-13)

6. Seventh Trumpet Sounded-Final Victory (Revelation 11:14-19)

III. SECOND SERIES OF VISIONS: THE WOMAN AND THE RED DRAGON; THE TWO BEASTS; THE BOWLS AND LAST PLAGUES

1. The Woman and Child; the Red Dragon and His Persecutions (Revelation 12)

2. The Beast from the Sea, Seven-headed, Ten-horned (Revelation 13:1-10); the Two-horned Beast (Revelation 13:11-18)

3. Interludes (Revelation 14)

(1) The Lamb on Mt. Zion; the 144,000 (Revelation 14:1-5)

(2) The Angel with "an Eternal Gospel" (Revelation 14:6, 7)

(3) Second Angel-(Anticipatory) Proclamation of Fall of Babylon (Revelation 14:8)

(4) Third Angel-Doom of Worshippers of the Beast (Revelation 14:9-12)

(5) Blessedness of the Dead in the Lord (Revelation 14:13)

(6) The Son of Man and the Great Vintage (Revelation 14:14-20)

4. The Seven Last Plagues-the Angels and Their Bowls: the Preparation in heaven (Revelation 15)-the Outpouring (Revelation 16)

(1) On Earth (Revelation 16:2)

(2) On Sea (Revelation 16:3)

(3) On Rivers and Fountains (Revelation 16:4-7)

(4) On Sun (Revelation 16:8, 9)

(5) On Seat of Beast (Revelation 16:10, 11)

(6) On Euphrates-Har-Magedon (Revelation 16:12-16)

(7) In the Air-Victory and Fall of Babylon (Revelation 16:17-21)

IV. EXPANSION OF LAST JUDGMENTS (Revelation 17-19)

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the last book of the New Testament. It is often called the Apocalypse, which is its title in Greek, signifying "Revelation,"

1. Canonical authority and authorship. --The inquiry as to the canonical authority of the Revelation resolves itself into a question of authorship. Was St. John the apostle and evangelist the writer of the Revelation? The evidence adduced in support of his being the author consists of (1) the assertions of the author and (2) historical tradition. (1) The author's description of himself in the 1st and 22d chapters is certainly equivalent to an assertion that he is the apostle. He names himself simply John, without prefix or addition. is also described as a servant of Christ, one who had borne testimony as an eye-witness of the word of God and of the testimony of Christ. He is in Patmos for the word of God and the testimony of Jesus Christ. He is also a fellow sufferer with those whom he addresses, and the authorized channel of the most direct and important communication that was ever made to the Seven Churches of Asia, of which churches John the apostle was at that time the spiritual governor and teacher. Lastly, the writer was a fellow servant of angels and a brother of prophets. All these marks are found united in the apostle John, and in him alone of all historical persons. (2) A long series of writers testify to St. John's authorship: Justin Martyr (cir. 150 A.D.), Eusebius, Irenaeus (A.D. 195), Clement of Alexandria (about 200), Tertullian (207), Origen (233). All the foregoing writers, testifying that the book came from an apostle, believed that it was a part of Holy Scripture. The book was admitted into the list of the Third Council of Carthage, A.D. 397.
2. Time and place of writing. --The date of the Revelation is given by the great majority of critics as A.D. 95-97. Irenaeus says: "It (i.e. the Revelation) was seen no very long time ago, but almost in our own generation, at the close of Domitian's reign. Eusebius also records that, in the persecution under Domitian, John the apostle and evangelist was banished to the Island Patmos for his testimony of the divine word. There is no mention in any writer of the first three centuries of any other time or place, and the style in which the messages to the Seven Churches are delivered rather suggests the notion that the book was written in Patmos.
3. Interpretation . --Modern interpreters are generally placed in three great divisions: (a) The Historical or Continuous exposition, in whose opinion the Revelation is a progressive history of the fortunes of the Church from the first century to the end of time. (b) The Praeterist expositors, who are of opinion that the Revelation has been almost or altogether fulfilled in the time which has passed since it was written; that it refers principally to the triumph of Christianity over Judaism and Paganism, signalized in the downfall of Jerusalem and of Rome. (c) The Futurist expositors, whose views show a strong reaction against some extravagances of the two preceding schools. They believe that the whole book, excepting perhaps the first three chapters, refers principally, if not exclusively, to events which are yet-to come. Dr.Arnold in his sermons "On the Interpretation of Prophecy" suggests that we should bear in mind that predictions have a lower historical sense as well as a higher spiritual sense; that there may be one or more than one typical, imperfect, historical fulfillment of the prophecy, in each of which the higher spiritual fulfillment is shadowed forth more or less distinctly.