REVELATION - Week 1
An Introduction to Revelation
The book of Revelation is one of the most discussed, debated, and sometimes misunderstood books in the Bible.
For many, it feels intimidating - filled with beasts, battles, strange visions, and dramatic judgments. Yet Revelation is not just a book for those with a specialist interest in “end times.” It is a rich, carefully crafted piece of writing that has spoken to Christians throughout the centuries, especially in times of pressure or uncertainty.
In this introduction, we’ll ask some key questions that modern scholarship can help us with: What is revealed? Who is John? What kind of writing is this? What does it mean to have an apocalyptic worldview? And finally, what other sources are being used and what should we look out for as we read through this exciting text?
What is revealed?
The very first verse of Revelation tells us: “The revelation of Jesus Christ.” The Greek word used here ‘apokalypsis’ simply means an “uncovering” or “unveiling.” What is unveiled here is not just future events but the reality of Jesus as the risen Lord, who holds authority over history.
Revelation is less about providing a coded timetable of world events and more about offering a vision of reality from God’s perspective. Richard Bauckham, for example, stresses that John is showing the churches what is really going on behind the scenes of history: God rules, the Lamb has conquered, and Rome — however powerful it seems — is not ultimate.
The visions, then, are not about satisfying our curiosity for prediction but about strengthening Christians to see the world differently.
Who is John?
The author simply identifies himself as “John” (Rev. 1:1, 1:4, 1:9, 22:8). Church tradition from the second century onwards connected him with John the Apostle, the son of Zebedee. However, modern scholarship is more cautious.
Stylistically, the Greek of Revelation is very different from the Gospel of John (if that is even written by John the apostle - jury’s out on that one). The Gospel is elegant and smooth, while Revelation is often unpolished, even grammatically unusual. This doesn’t necessarily rule out common authorship, but it suggests at the very least a different writing situation.
Many scholars now speak of “John of Patmos,” a prophet and Christian leader based in Asia Minor (modern-day Turkey), probably around the late first century CE. He tells us he was on the island of Patmos “because of the word of God and the testimony of Jesus” (1:9) — which could mean exile due to persecution or voluntary withdrawal for prayer and vision.
John seems well connected to the seven churches he writes to, and he knows their struggles in detail. He comes across not as a detached visionary but as a pastor-prophet, encouraging endurance and faithfulness.
What kind of writing is it?
Revelation is a unique blend of three literary forms:
Apocalypse – As the opening verse states, Revelation is an “apocalypse.” This means it belongs to a Jewish genre of writing found in the centuries around the time of Jesus (200 BCE – 200 CE). Other examples include parts of Daniel, 1 Enoch, and 4 Ezra. Apocalypses often feature heavenly visions, angelic guides, symbolic language, and a focus on God’s coming judgment and renewal.
Prophecy – John explicitly calls his book prophecy (1:3, 22:7, 22:18). In the biblical tradition, prophecy is less about foretelling the future and more about speaking God’s truth into the present situation. John’s visions are meant to confront, warn, and encourage real communities in Asia Minor under the shadow of Roman power.
Letter – The book also takes the form of a circular letter to seven churches (chapters 2–3). Like Paul’s letters, it opens with greetings and ends with a benediction. This suggests that Revelation was written to be read aloud in church gatherings and received as pastoral communication.
Holding these three together helps us avoid misreading the book. It is not simply a letter, nor just a prophecy, nor only an apocalypse, but all three woven together.
What is an apocalyptic worldview?
To understand Revelation, we need to grasp the worldview it represents. “Apocalyptic” doesn’t just mean “catastrophic” (as in everyday usage). It refers to a way of seeing the world.
Key features of an apocalyptic worldview include:
Dualism: history is seen as a struggle between two sides — God and Satan, good and evil, light and darkness. This doesn’t mean both sides are equal (God is ultimate), but it does highlight the sharp contrast between them.
Cosmic perspective: events on earth are connected to realities in heaven. What happens in politics, war, or economics is understood within a larger, unseen spiritual conflict.
Imminent hope: apocalyptic writing looks forward to God’s decisive intervention. History will not simply drift on indefinitely; God will act to judge evil and establish justice.
For John’s audience, living under Roman rule, this worldview was deeply empowering. Rome seemed unstoppable, but Revelation insists it is a beastly empire destined for judgment. The true power belongs to God and to the Lamb.
What other sources are being used / What to look out for?
One of the striking things about Revelation is how thoroughly it is woven from earlier biblical material. John never directly quotes the Old Testament, but allusions and echoes appear on almost every page.
Daniel provides the model for apocalyptic visions, beasts, and the idea of a final judgment.
Ezekiel contributes imagery of the throne, the temple, and the new Jerusalem.
Isaiah is echoed in the vision of new heavens and new earth.
Exodus shapes the plagues and the imagery of deliverance.
In addition to the Hebrew Bible, there are also resonances with Jewish apocalyptic literature such as 1 Enoch. This was a popular collection of writings (not included in the Jewish or Protestant canon) that circulated widely in the Second Temple period. 1 Enoch describes journeys into heaven, visions of angels and demons, and the final judgment of the wicked. While Revelation doesn’t quote Enoch directly, many scholars note thematic and stylistic similarities — especially in its concern with heavenly visions, angelic intermediaries, and cosmic battles. This suggests John was part of a broader apocalyptic tradition that shaped how Jews and early Christians imagined God’s ultimate purposes.
We also need to look out for Roman imperial imagery. Revelation often draws on the language of imperial cults, coins, and propaganda - but in order to subvert it. Where Rome claims to bring peace and security (the famous 'pax romana’), John describes it as a violent beast. Where the emperor is worshipped as “lord and god,” Revelation insists that only Jesus is Lord.
Finally, we should notice the way Revelation communicates through symbols. The numbers, creatures, and images are not meant as literal predictions but as theological visions. Craig Koester describes it as “poetic theology”: symbols are used to shape the imagination and give courage in the face of empire.
The good news is, through these blog posts and the Sunday sermons, we’re going to break it all down and make sense of it as we go!