Johannine Authorship

Before posting, the author considered whether to progress to more on interpretation or to cover what some would consider as more mundane concerns such as the authorship of Revelation and the date that the book was written. After some thought, it became apparent that these concerns are actually part of the interpretive issues.

Authorship - If John is not the author of Revelation, this could be construed to mean that the book is not an inspired apocalypse but is just another example of a secular apocalypse where an uninspired author used a pseudonym to make his work appear to be authoritative. As a worst case, it could be construed by detractors to cast doubt on the accuracy and inerrancy of God's Word.
 

Date Written - This is another issue that is more important than it appears initially. Among Bible scholars who believe that John wrote Revelation, there are two date approximations that are generally accepted. The first (most commonly accepted) is during the latter part of the reign of Domitian or shortly thereafter. This would place the writing during the time frame of approximately 90-95 AD. The second is prior to the destruction of Jerusalem, during the reign of Nero (54-68 AD). Additionally, if the book was not written by John, then it may have been written even later, possibly even as late as 200-300 AD.

This post will deal with some considerations on whether John is the author. However, it is critical to note that in fact the Holy Spirit is the true author of all inspired writings.

Many apocalyptic writings were anonymous or used pseudonyms. Revelation claims to have been written by John (Revelation 1:1-2, 4, 9; 22:8). Was the book written by the apostle John?

Who Wrote Revelation
Arguments For Johannine Authorship	Arguments Against Johannine Authorship
Similarities Between John's Gospel and Revelation:    1.     Jesus called "Lamb of God" (for example see John 1:29). Revelation uses the same phrase 29 times. 2.     Jesus referred to as the "logos"( λoγoσ - the word) see John 1:1-5; 1:14. Revelation does the same (Revelation 19:13) - These represent the only places in the New Testament where this usage is found. 3.     Jesus presented as pre-temporal, eternal, and coequal with God in both John's Gospel, John's letters, and in Revelation - John 1:1; I John 1:1-3; Revelation 22:13. 4.     Salvation of mankind ascribed to the grace of God and to the blood of Jesus Christ in both John's Gospel and in Revelation - John 1:29; 5:24. 10:10-18; Revelation 7:14; 12:10-11; 12:16-17 (Jesus possesses the "water of life" - also see John 5:7-15, 7:37-38) 5.     The "Whosoever" doctrine is seen both in John's Gospel and also in Revelation - John 3:16-17; Revelation 22:17.  Personal Testimonials  The majority of early church writers do attribute the writing of Revelation to the apostle John. Examples include Irenaeus, Clement, Origen, Tertullian, and Hippolytus. The best testimonial was Justin Martyr (140 A.D.) "There was a man dwelling with us whose name was John, one of the apostles of Christ, who prophesied by revelation..." Historical Support There is no historical support for another well-known John at Ephesus or at Patmos. John was well known throughout the churches of Asia, particularly at Ephesus, and thus the genuineness of the book would have been known to the churches. The apostle John was traditionally believed to have lived in Ephesus and was (supposedly) banished to Patmos for a period of time (see Revelation 1:9; 2:1). Given this context, it is strikingly significant that first church addressed was Ephesus. The writer must have been the apostle John because he wrote in the capacity of a seer, one to whom visions were revealed (John 15:27: Acts 1:22: I Cor. 9:1 - all state that one criterion for apostleship is for the person to have been a witness of Christ - Paul's witness was through revelation). Also see II Peter 1:20-21 - Prophecy only by will of God.	Differences Between John's Gospel and Revelation:   1.     Revelation emphasizes God's justice and judgment. However, John's gospel emphasizes God's love and nature of that love. This is also true in the Johannine letters, especially I John. 2.     The other Johannine writings never use John's name as author while Revelation affirms that it was written by John. This is one of the principal reasons why some scholars question whether the apostle John wrote the book. Two early examples - Dionysius of Alexandria (231-265 AD) - questioned the book on this basis and stated it was written by another John. Eusebius believed that another John living in Ephesus wrote the book. 3.     In John's gospel the ideas and concepts flow smoothly and in prose style. In Revelation ideas are introduced abruptly, often without transitions or smooth flow. 4.     The Gospel of John describes and focuses on the inner conditions of the believer's heart, while Revelation deals with the external course of events, people, and history. Variations in Greek Style  There is a significant difference between the style and grammar of the Greek used in Revelation and the Greek used in the Gospel and the letters I, II, and III John. Most of the perceived problems with the Greek are in passages that have been patterned on the Hebrew or Aramaic apocalyptic writings. This modeling could lead to a difference in style. Logic suggests that a different style would be used in writing a historical/biographical narrative (Gospel), personal letters (the Epistles), and a direct revelation in visions using symbolic language (Revelation). Jesus personally dictated parts of Revelation. Additionally, angels spoke to John to tell him specifically what he was to write and how he was to phrase it - see Revelation 1:11; 2:1 (along with other letters to seven churches); 14:6-11; 14:13; 16:5-7; 18:21-24. When John wrote, he was in a condition of deep emotion, surprise, and ecstasy. He was "In the spirit" (Revelation 1:10) and in this state his spirit was caught up into heaven (Revelation 4:1-2). Compare this with Paul's ecstatic experience and account - see II Cor. 12:1-4. In this instance, Paul could not utter what was seen. It is difficult to describe the indescribable. It is possible that John used an amanuensis (scribe or secretary) and dictated his other writings. While in exile on Patmos he may not have had such help. Attestation by elders of Ephesus to Gospel of John does not support the use of an amanuensis by John. Instead it attests that he wrote his own work (read John 21: 24-25).

However, it is also important to realize that persons in 21st century are not in a historical position to challenge the veracity and authorship claims of 2nd century writers who asserted that the apostle John was the author of Revelation.