The term “canon” is used to describe the books that are divinely inspired and therefore belong in the Bible. The difficulty in determining the biblical canon is that the Bible does not give us a list of the books that belong in the Bible. Determining the canon was a process conducted first by Jewish rabbis and scholars and later by early Christians. Ultimately, it was God who decided what books belonged in the biblical canon from the moment He inspired its writing. It was simply a matter of God’s convincing His human followers which books should be included in the Bible.
Compared to the New Testament, there was much less controversy over the canon of the Old Testament. Hebrew believers recognized God’s messengers and accepted their writings as inspired of God. While there was undeniably some debate in regard to the Old Testament canon, by A.D. 250 there was nearly universal agreement on the canon of Hebrew Scripture. For the New Testament, the process of the recognition and collection began in the first centuries of the Christian church. Very early on, some of the New Testament books were being recognized.
Paul considered Luke’s writings to be as authoritative as the Old Testament and Peter recognized Paul’s writings as Scripture. Some of the books of the New Testament were being circulated among the churches. Clement of Rome mentioned at least eight New Testament books (A.D. 95). Polycarp, a disciple of John the apostle, acknowledged 15 books (A.D. 108). Ignatius of Antioch acknowledged about seven books (A.D. 115). Later, Irenaeus mentioned 21 books (A.D. 185). Hippolytus recognized 22 books (A.D. 170-235). The New Testament books receiving the most controversy were Hebrews, James, 2 Peter, 2 and 3 John.
The first “canon” was the Muratorian Canon, which was compiled in AD 170. The Muratorian Canon included all of the New Testament books except Hebrews, James, 1 and 2 Peter, and 3 John. In AD 363, the Council of Laodicea stated that only the Old Testament (along with one book of the Apocrypha) and 26 books of the New Testament (everything but Revelation) were canonical and to be read in the churches. The Council of Hippo (AD 393) and the Council of Carthage (AD 397) also affirmed the same 27 books as authoritative.
The councils followed something similar to the following principles to determine whether a New Testament book was truly inspired by the Holy Spirit: 1) Was the author an apostle or have a close connection with an apostle? 2) Is the book being accepted by the body of Christ at large? 3) Did the book contain consistency of doctrine and orthodox teaching? 4) Did the book bear evidence of high moral and spiritual values that would reflect a work of the Holy Spirit?
Again, it is crucial to remember that the church did not determine the canon. No early church council decided on the canon. It was God, and God alone, who determined which books belonged in the Bible. The human process of collecting the books of the Bible was flawed, but God, in His sovereignty, and despite our ignorance and stubbornness, brought the early church to the recognition of the books He had inspired.
The story of the New Testament canon is a fascinating one, with many twists and turns. There are books that were accepted very quickly, almost from the start (e.g., the four gospels), and there are other books that struggled to find a home (e.g., 2 Peter).
And then there is the book of Revelation.
Few today would contest the claim that the book of Revelation stands as one of the most controversial, complicated, and esoteric books in the New Testament canon. Perhaps it should come as no surprise, then, that its reception by the early church was equally complicated and controversial.
But the story of the book of Revelation is not what one might expect. Other debated books tended to have a lukewarm reception at the earliest stages, only to gain more and more acceptance over time. Revelation, on the other hand, had nearly the opposite experience; it had a very early and positive reception in many parts of the church, only to run into serious challenges at a later point.
Perhaps as much as any other NT book, we have evidence for an early, widespread, and consistent reception of Revelation. Our evidence goes back as early as Papias (c.125) and also includes Justin Martyr, Irenaeus, the Muratorian Fragment, Hippolytus, Clement of Alexandria, Tertullian, and Origen. That is an impressive list.
In addition, it is worth noting that almost every one of these church fathers accepted the book of Revelation on the same grounds, namely the belief that the apostle John, the son of Zebedee was the author. B.W. Bacon was so impressed with Revelation’s initial reception that he was able to say, “There is no book in the entire New Testament whose external attestation can compare with that of Revelation, in nearness, clearness, definiteness, and positiveness of statement” (The Making of the New Testament, 190).
First evidence of any real objection to the book of Revelation comes from the person of Gaius in the early third century who rejects the book on the grounds that it was a forgery of the heretic Cerinthus. It was not the historical merits of the book, but rather Gaius’ objection to chiliasm (the belief in a literal millennial reign of Christ). Dionysius of Alexandria, in the late third century, makes the argument that Revelation was written by another John besides the apostle. Eusebius appears to agree with him. But it is worth noting that Dionysius does not reject the book on these grounds (despite the impression many give that he did) but still regards it as holy and inspired.
Even though Gaius is pretty much alone in his specific objections to Revelation, apparently it did have a negative effect in some quarters of the church. Particularly in the East, there was a resurgence of doubt about the book in the fourth century and later. However, there were also many who supported the book. It was affirmed by the synods of Hippo (c.393) and Carthage (c.397). It was also received by Philastrius of Brescia (c.385), Rufinus of Aquileia (c.404), Jerome (c.414), and Augustine (c.426). And the reason why these groups accepted the book was simple: it was an ancient book quoted by the early church fathers as authoritative.
And for this reason, eventually their view prevailed. When the actual history of the book is understood, its canonical status stands in little doubt. Early fragments, such as Papyrus 47, have been discovered in Egypt, dating back to the 3rd century.
Early, consistent, and strong testimony from Church Fathers—including Irenaeus (c. A.D. 180), who was a disciple of Polycarp (a disciple of John)—identifies the author as John the Apostle who identifies himself simply as "John," a servant of Jesus Christ who was on Patmos "because of the word of God". This implies a well-known authority, matching Apostle John's profile in Asia Minor. That is, the churches in Asia Minor (Rev. 2-3) apparently knew who he was. Only one John was great enough among the Christians to need no description.
“The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.” Revelation 1:1-2
Similarities in themes such as Jesus as the "Word of God" are shared between the Gospel of John and Revelation. Moreover, John associates himself with his “brothers the prophets” (Rev. 22:9 NIV), and he considers his writing to be Scripture. He calls it a “revelation” of Jesus (Rev. 1:1), and he warns of anyone who would add or remove from his book (Rev. 22:18-19). This harkens back to the authority of Moses (Deut. 4:2; 12:32). This implies that the author understood himself to be writing on behalf of God as an apostle.
Furthermore, the writing from the early Christians is “unanimous in ascribing this work to John the apostle. Justin Martyr (AD 150): “John, one of the apostles of Christ, who prophesied, by a revelation” (Dialogue with Trypho, 81.4). The Muratorian Canon (AD 170) states that the book was canonical. Irenaeus (AD 180): “John also, the Lord’s disciple, when beholding the sacerdotal and glorious advent of His kingdom, says in the Apocalypse” (Against Heresies, 4.20.11). Tertullian (AD 200): “The Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God” (Against Marcion, 3.14). Clement of Alexandria (AD 250): “[Listen to a narrative] handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant’s death, he returned to Ephesus from the isle of Patmos” (Who is the Rich Man? 42). Hippolytus (AD 250): “The Apostle and Evangelist John was still alive and was condemned to live in the island of Patmos for his witness to the divine word.”
Some, including early church historian Eusebius, suggested that a different, influential person known as "John the Elder" in Asia Minor could be the author. The Greek in Revelation is significantly different, rougher, and more Hebraic than the polished Greek of the Gospel of John, leading some to argue they cannot be the same author. First, the difference in language can be due to the difference in the message and genre of these different books. I believe the authenticity of the historical evidence provided, but also through an understanding of the relationship between Jesus and His beloved John, the only disciple He saved from martyrdom.
Secondly, the difference in language—specifically its more Hebraic tone—could confirm that Jesus is the true author.
“I am he that liveth and was dead; and behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;” Revelation 1:18-19
Most importantly, however, is a recent revelation by the Holy Spirit, uncovering something about the Revelation of Jesus Christ that no one until now has fully understood. This will be my fourth unveiling in the last two years.
To facilitate an understanding of this subsequent revelation, one must examine ancient Jewish traditions. In ancient Galilee, matrimonial unions were primarily arranged by the fathers of the bride and the bridegroom. Typically, the father of the bridegroom selected the bride for his son, often during their early childhood. Thus, the reason Jesus is referenced as a "Lamb".
This practice is further illuminated by the realization that the seven letters to the churches at the beginning of the Book of Revelation comprise a legal marriage covenant addressed to the early Church. In ancient Jewish tradition, this legally binding marriage contract was known as a Ketubah. The Church was in its infancy when the Lamb drafted this document around 95 A.D., aided by his best man, John. Now, two millennia later, she has reached the maturity required for marriage.
“…until the times of the Gentiles be fulfilled.” Luke 21:24
“…And the gospel must first be published among all nations.” Mark 13:10
Below I have listed in order the 22 chapters of Revelation along with their content.
Rev 1 Intro Jesus meets with John
Rev 2-3 Seven Letters to the churches
Rev 4 Heaven
Rev 5 Lamb receives Scroll
Rev 6 The contents of scroll
Rev 7 Chosen Bride
Rev 8-9 Preparation of heaven & earth (trumpets)
Rev 10 – Rapture
Rev 11 – Two witnesses
Rev 12 - Satan
Rev 13 - Beasts
Rev 14 – Fall harvest
Rev 15 – Prep for cleansing of heavenly sanctuary
Rev 16 – Heavenly sanctuary cleansed (bowls)
Rev 17 – Babylon the Whore
Rev 18 – Satan’s Kingdom
Rev 19 – Marriage of the Lamb, Christ’s judgment
Rev 20 – Millennial kingdom
Rev 21 – New Jerusalem - eternal state
By removing the character-revealing chapters—which truly belong in the scroll's appendix—we can finally see the love story come to life.
Revelation 1: The groom meets with best man to draft the marriage covenant
Revelation 2 and 3 (Ketubah): Marriage covenant is drafted and given to Bride for safe keeping until her maturity
Kiddushin/Eyrusin Betrothal Ceremony:
Revelation 7: The ring (seal) is offered to the bride as part of the marriage proposal to signify a formal promise and intent to marry.
Revelation 11: The bride accepts and is now legally separated; Two men witness the signing of marriage covenant.
Z'Man (Separation and Preparation):
Revelation 8 and 9: A place is prepared for the bride at the Father’s home
(Betrothal period ends)
Revelation 10: The groom comes to the bride’s home with the marriage covenant and the wedding party (angels) taking her to his Father's home for the nuptial ceremony.
Revelation 14: The bride takes the groom's surname and they are now legally bound as husband and wife.
Revelation 15 and 16: The heavenly sanctuary (chuppah) is prepared for the nuptials
WEDDING: NISSUIN CEREMONY (Nuptials)
Revelation 19: The bride and groom stand together in the heavenly sanctuary in front of the throne of God.
Revelation 7: They consummate their marriage while the wedding party recite the seven blessings and can now live together as man and wife.
Revelation 20: The honeymooners head to their new home to celebrate the wedding feast with their guests.
After my thorough study of Revelation, I now understand why I have been so drawn to it and why I always held the view that it was the most beautiful book ever written. The Book of Revelation can now be viewed through the lens of a romantic covenant, representing a Ketubah or marriage covenant for the church rather than a narrative focused on judgment. The seven letters symbolize the formalizing of this relationship, signifying a union between Christ and his followers.
Can you even imagine what the Bible would be like without the Revelation of Jesus Christ? Every single word written within its pages leads us to Jesus Christ, our future husband!
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