| Although tribulation is occasionally a punishment for errorists (Rev 2:22), it usually applies to believers (Rev 1:9; 2:9–10; 7:14; John 16:21, 33 ). Perseverance (Rev 2:3,19; 3:10; 13:10; 14:12) and endurance (Rev 2:3, 25), are at least implied for both. In Revelation believers are overcomes (2:7,11,17,26; 3:5,12,21; 12:11; 17:14; 21:7; cf. 11:7; 13:7; cf. «make war» in 2:16; 11:7; 12:11, 17; 17:14; 19:11, 19; 20:8); in 1 John, believers are overcomers (5:4–5) through a decided event (2:14; 4:4), the finished work of Christ (also John 16:33 ). Both documents have «descent» language (Rev 3:12; John passim) and are permeated by an overriding vertical dualism. Opened heavens signify revelation (Rev 4:1; 11:19; 19:11; cf. 3:20; 5:2–3; 15:5; 20:12; John 1:51 ). Jesus wipes away tears (Rev 7:17; 21:4; 1107 cf. John 20:15–16 ); his followers «go out» (Rev 3:12; John 10:9 ); the righteous eat eschatological food (Rev 2:7, 17; 3:20, 19; cf. John 2, 6, 21 ). The true rest (Rev 14vs. 14:11) of the eschatological Sabbath (Rev 20:2–6; 1108 cf. 1:10; 1109 John 5 ), the eschatological hour (Rev 3:3,10; 14:7, 15; 17:12; 18:10,17, 19; ; vs. Jesus» hour in John, e.g., 2:4), 1110 and the eschatological inversion of the true and false (Rev 2:9, 3:17–18; John 9:39, 41 ) are developed in different directions but found in both. The wilderness motif of the new exodus is also common to both works and seems to cover the entire period between Jesus» first and second comings (Rev 12:5–6; John 1:23; 3:14; 6:31 ; cf. 11:54). Glasson notes the wilderness parallels, and lists the tabernacle, water and light, manna (Rev 2:17; John 6:31–33 ), and palms (Rev 7:9; John 12:13 ); but he also observes that these motifs are present in John but future in Revelation. 1111 While the wilderness itself certainly refers to the present rather than the future age in Revelation (12:6,14), and his contrast between John " s past antichrist (17:12) and Revelation " s future one (Rev 13) is questionable, 1112 Glasson is not mistaken about the different orientation; as he points out, Zech 12applies to the cross in John 19:37 , but to the second coming in Rev 1:7. 1113 The two books are relatively consistent in their different orientations, despite the presence of some future es-chatology in John; but as we have argued above, these differences of orientation need not be (though could be) a decisive argument for separate authors. |
| The soteriology of both reflects that of early Christianity in general, but they have special nuances in common, some overlapping more with those found in other early Christian sources than others do. Jesus loves his own (Rev 1:5,3:9; John 13:1,34,15:9–10 ), holds believers» fate in his hands (Rev 1and passim; John 10:28–29 ), and declares who are genuinely his people (Rev 3:7–8; John 10 ). Jesus» death and resurrection have cosmic significance (Rev 1:18; 2:8; cf. 3:1; John 12:31; 16:11; 17:4–5 ). Jesus» blood frees his followers (Rev 1:5; 5:9; 12:11), and cleanses them (Rev 7:14, cf. 22:14; 1 John 1:7 ), and is related to a river of life ( John 19:34 ; cf. Rev 22:1). Both have references to piercing dependent on the same Zechariah testimonium (Rev 1:7; John 19:37 ). Both include the vision of God through Jesus (Rev 22:4; John 1:18; 1 John 3:6 ), although Revelation retains the apocalyptic orientation of divine vision from Judaism. The apparent elect may apostatize ( John 6:70 ; Dan in Rev 7:4–8), 1093 wrath is emphasized (Rev 6:16–17; 11:18; 14:10, 15–16; 19:15; John 3:36 ), 1094 and «death» has a spiritual orientation (Rev 2:11, 20:14; 1 John 3:14, 5:16–17 ). 1095 Both apparently transform Jesus» cross into a throne (Rev 5, 22:1; John 12:32–33; 19:2–3,15,19 ). Both works emphasize that salvation (and damnation) are available to all nations (Rev 5:9–10; 7vs. 13:7; 14:6; κσμος in John, esp. 4:42). «Repentance» (Rev 2:5; etc.) is not found in John, but appears in early Christian literature most commonly in conjunction with future eschatology (e.g., Matt 3:2; 4:17), 1096 and John implies it by other terms (his faith and decision dualisms). 1097 They also exhibit parallels in Christology. 1098 Jesus is Lord of history but subordinate to the Father. He is the beginning and the end (Rev 1:17; 2:8; 3:14; 22:13; cf. 1:8; 4vs. 17:8; John 1:1–18 ); this identifies him as deity (Isa 44:6; Rev 1:8; 21:6). He may be the Son of Man of Dan 7 (Rev 1:13, but cf. 14:14), as often in John (esp. 5:27). As in John, Revelation " s Jesus is the divine Son of God (Rev 2:18, although this may strike especially at the imperial cult). 1099 His name is significant (e.g., Rev 2:3, 3:8, 12). Jesus has a supernatural knowledge of the human heart (Rev 2:2, 9, 13, 19; 3:3, 8, 15, especially with ργα; John 2:24–25; 6:15, 64 ), searching the minds and hearts (Rev 2:23; John 2:25 ). Jesus is explicitly called creator only in the Gospel, but there acts as the agent of the Father (1:3), which does not conflict with Revelation (4:11; cf. 3:14). |
| Similarly, the Gospel naturally stresses signs of grace whereas the Apocalypse stresses signs of judgment; but it may be more than coincidence that the first of John " s seven signs, turning water to wine (2:9), reflects the first of Moses» signs in Exodus, turning water to blood (Exod 7:20; cf. Jub. 48:5), 1071 a prominent source of judgment imagery in two of Revelation " s three sets of seven plagues (8:8–11,16:3–4). John does not mention the marriage supper (Rev 19), but this concept provides part of the eschatological backdrop for John 6 and perhaps also chs. 2 and 21. The new Jerusalem naturally occurs only in Revelation (3:12, ch. 21), but the idea complements well the Fourth Gospel " s emphasis on the genuine Jewishness of the true people of God, as well as his negative portrayal of the earthly Jerusalem. The new Jerusalem " s dimensions probably simply represent the presence of God (a cube, like the holy of holies, 21:16); 1072 its gates (Rev 21:12–13) are part of the imagery of the renewed city (Isa 60:18; Ezek 48:30–34 ), and are thus not incompatible with (though neither are they identical to) the sheepfold image of Jesus as the way and door ( John 10:7, 9; 14:6 ). John " s «dwelling» motif, expressed by his characteristic menö, is replaced by katoicheö and the motif of the heavenly temple (e.g., Rev 21:3); but this fits the contrasting eschatological perspectives of the two books. Revelation " s temple imagery (e.g., 3:12, 4:6, 5:8, 8:3, 15:2) is apocalyptic, but fits well theologically with John " s portrayal of Jesus» replacement of the temple (2:21, 8:35,14:2); they function in a roughly equivalent manner on the theological level (Rev 21:22; cf. the tabernacle in 7:15,13:6,15:5; John 1:14 ). Only Revelation includes the common Jewish image of the book of life (Rev 3:5, 20:12), but an apocalyptic image is hardly mandatory for a gospel; John, unlike the Synoptics, does stress eternal life as a possession in the present. White robes (Rev 3:4–5; 4:4; 6:11; 7:9; but cf. John 19:40; 20:12 ), the «new name» (Rev 2:17; 3:12; 7:3; 14:1; 22:4; cf. 17:5; 19:16; cf. John 1:42; 10:3 ), the crown imagery (Rev 2:11; 4:4; 12:1; 14:14; 19:12), angels (Rev passim; cf. John 20:12 ), the morning star (Rev 2:28; 22:16), the «nations» (Rev 2:26; 11:18; 12:5; 15:4; 19:15; 21:24; 22:2; but cf. John " s kosmos), thunder (Rev 4:5; 8:5; 11:19; 16[Exod 19:16; Ezek 1:4,13 ]; cf. John 12:29 ), a cry for vengeance (Rev 6[reflecting the OT; cf. 4 Ezra 4:33–37]), darkness (Rev 6:12–14; John omits the Synoptic tradition " s darkness at the cross), trumpets (1:10; 4:1; 8:2), locusts (9:3–11 [ Joel 2:4–5 ]), and antichrist imagery (Rev 13; though cf. 1 John 2and possibly John 5:43; 10:1 ), are examples of apocalyptic motifs that play little or no part in the Fourth Gospe1. But this should simply be expected on the basis of different genres. |
| Jesus is both shepherd (Rev 7:17; John 10:11 ) and paschal lamb (Rev 5:6; John 1:29; 19:36 ). 1100 He is the incarnate Word of God (Rev 19:13; John 1:1–18 ) in both. (Some other Torah motifs may appear, whether the tree of life [Rev 2:7; 22:2, 14, 19] 1101 or, more likely, light [Rev 21:23; 22:5; 1102 John 1:4; 8:12 ]. But the evidence for these in Revelation is sparse.) Jesus is the universal king (Rev 17:14; 19:16; John 1:49; 12:13; 19:19 ); although «King of Israel» could simply mean «messiah,» the Fourth Gospels Christology suggests that it fits Revelation s use of Gentile titles for divine kings and the Jewish use of «King of kings» for God (17:14; 19:16; 1103 cf. also melech haolam, presupposed in Rev 15MSS). 1104 There might be a shared Michael Christology (Rev 12in context; some writers on John " s Paraclete) and bridegroom Christology (Rev 19:7; 21:2; John 3:29 ); it is even slightly possible that the image of Jesus as vine ( John 15:1 ) is echoed in the anti-vine of Rev 14:19. The weight of these more peripheral similarities can be evaluated, however, only after one has already established or disproved a relationship between the documents in question. Similarities in Apocalyptic Worldview. The apocalyptic worldview (including heaven-earth dualism and severe opposition between Gods people and the world) informs both, 1105 although the Gospel paints its drama in Jesus» life and consequently emphasizes realized eschatology. Although some of this worldview pervades most early Christian literature, specific parallels between John and Revelation are significant, especially those that appear rarely, if ever, elsewhere in the NT. Both Revelation and the Fourth Gospel share a similar theology of suffering, although in John its major object is Jesus, and it is promised to the disciples only for the future (15:18–25; 16:32–33), whereas Revelation by its nature emphasizes the present suffering of disciples (12:17; 13:7; 17:6; 19:2). In both the suffering of disciples is linked with that of Jesus, often by subtle narrative connections; Revelation links them by clues on the nature of martyrdom (5:6; 6:9), John by equally subtle clues linking Jesus» hour with that of the disciples (e.g., 16:2,21,32; 17:1). The sufferings of Jesus» death usher in the period of messianic birth-pangs for disciples throughout the present age ( John 16:21 ; cf. Rev 12:2). 1106 |
| The symbolic use of «woman» might also be parallel, although this is more questionable (Rev 12vs. 17:3; cf. John 2:4; 4:21; 19:26 ); until one presupposes the connection between John and Revelation, it is not clear that the narrative should be read metaphorically. If John 14:1–3 refers to the coming of Jesus in the Spirit after the resurrection, as the context suggests, the «place prepared» may be a verbal connection between the books, meaning the same in both (Rev 12:6; John 14:3 ). The devil is an opponent in both, though described differently (Rev 2:10,13; John 12:31; 14:30; 16:11 ). While one would not expect exorcisms in an apocalyse, the rarity of demons in the Gospel is harder to explain (Rev 9:20; 16:14; John 7:20; 10:20–21 ; apocalyptic texts portrayed them more as fallen angels, but the other extant gospels emphasize exorcisms). In both, the devil is thrown down at the cross (Rev 12:9, cf. 20:3; John 12:31 ), is a deceiver (Rev 12:9; 20:10; John 8:44 ; cf. 1 John 2:26–27 ) and accuser (Rev 12:10; cf. Jesus» enemies in John and the opposite role of the Paraclete). «Lying» refers to speaking falsehood about Jesus Christ in Revelation (3:9; 14:5) as well as in John (8:44; 1 John 2:22). Satan is connected with heresy (Rev 2:24; John 8with 1 John 2:22 ), and idols, which are connected with heresy (Rev 2:14, 20; 1 John 5:21 ), are connected with demons in Revelation (9:20; 16:14). 2C. Conclusion on John and Revelation None of these parallels (some of which are stronger than others) prove or come close to proving common authorship. They do, however, illustrate that common authorship is not impossible, a possibility which may commend itself on other grounds (such as Revelation " s probably explicit and the Gospel " s possibly implicit claim to authorship by a prominent leader named John, and early Christian tradition). The case is considerably weaker than the argument for unity of authorship of Luke and Acts (two volumes of one work) and of the Gospels and Epistles of John, but perhaps similar to the case that can be made for Pauline authorship of the so-called deuteropauline works, and perhaps better than the case for common authorship of 1 and 2 Peter. |
| We have noted the divergent eschatological perspectives above, which probably constitute the strongest argument for distinct authors. Beyond this primary and pervasive distinction, however, most theological differences are more relative. The extreme theological discrepancies some have alleged to exist between undisputedly Johannine literature and Revelation presuppose a reading of these works that does not appear entirely coherent with the data within them. 1082 Differences in vocabulary and syntax may sometimes obscure deeper relationships on the level of meaning. Moreover, a writer or community may express different emphases in different works without assuming that those emphases are mutually exclusive. One can use surface inconsistencies to deconstruct even a unified letter (for instance, Paul speaks of the Corinthian Christians as «sanctified in Christ» [ 1Cor 1:2 ] yet calls their behavior fleshly on the basis of an internal theological coherence deeper than the apparent contradiction; cf. 6:8–11). To argue that a document rejects what it omits or does not emphasize is to argue from silence, and such arguments are always tenuous. 1083 Theological Similarities. The two books have similar pneumatologies, 1084 although the Fourth Gospel develops the theme much more fully. The Spirit and prophets play an important and connected role in both (cf. Rev 1:3, 10; 2:7, 11, 17, 29; 3:6, 13, 22; 11:6, 18; 14:13; 16:6; 18:20, 24; 19:10; 22:6, 17; perhaps 1:19). 1085 The divine breath gives life (Rev 11:11; John 20:22 ). Spiritual worship is vital (Rev 1and repeated scenes of worship in the heavenly temple; John 4:24 ), and Jesus and the Father are worshiped equally (Rev 5:13–14; John 9:38 ; contrast Revelations worship of the beast), even using similar wording (cf. Rev 4with John 20:28 ). The sealing idea is common to both, although Revelation develops the nuances in several directions, perhaps in typical Johannine double entendre (Rev 5–7; 20:3; John 3:33; 6:27 ). Both documents share the water of life (Rev 7:17; 21:6; 22:1,17; John 7:38 ), following the Lamb (Rev 7:17; 14:4; John 10:4 ) and the Lamb guiding them (Rev 7[Isa 49:10]; John 16:13 ), although, in typically Johannine fashion, the terms are developed in different temporal directions. |
| Revelation " s syntax reflects more traditional Semitic rhythms 1057 because it imitates the style of Ezekiel, 1058 revelatory parts of Daniel, and other prophetic syntax. 1059 Punctuated with such common phrases as «I looked, and behold, I saw,» it is visionary language, 1060 and hence utterly different from the style of a gospel (though John also emphasizes seeing and hearing the eschatological revelation of Jesus in the present). 1061 But the nature of this book so permeates its language that, once this is taken into account, differences in language between the two books are hardly decisive. As Caird point out, «because a man writes in Hebraic Greek, it does not inevitably follow that this is the only Greek he is capable of writing.» He may deliberately adopt such a style, as Luke apparently did with Septuagintal idiom in his infancy narrative. 1062 There is evidence that the writer of Revelation was also capable of writing more sophisticated and less Semitic Greek. 1063 Common Language in Both. Revelation and the other Johannine documents exhibit many common features of vocabulary and sometimes, despite the distinct syntactical characteristics of the respective genres, style as wel1. 1064 «Witness» is prominent in both (Rev 1:2, 5,9, 3:14,6:9,11:3, 7,12:11,15:5,19:10, 20:4); 1065 it is often associated with faithfulness, sometimes to the death (Rev 1:5, 2:10,13, 3:14,12:11, 17:14,19:20; cf. the Semitic sense of «true» in the Fourth Gospel, e.g., 1:14). The «word,» as in the rest of the NT, is normally the prophetic witness of the gospel (cf. Rev 3:10, 6:9, 17:17, 20:4). God or Jesus is true (Rev 3:14,19:11; John 3:33 ), righteous (Rev 16:5; John 17:25 ), and holy (Rev 4:6; John 17:11 ), and his works are «manifested» (Rev 15:4; John 1:21, 3:21, 5 [δεικνω, cf. 2:11, 10:32], 7:3, 9:3, 14:21, 17:6, 21:1). «Works» play a major role in both, referring to human deeds but also to divine acts (Rev 2:2, 5–6, 19, 22–23, 26, 3:1–2, 8, 15, 15:3, 16:11, 18:6, 20:12–13, 22:12; John passim). «Glory» in Revelation is often praise ascribed to God (4:9, 11,5:12,11:13,14:7,15:4,19:7,21:24,26; vs. 16:9,18:7), but is also equivalent to the Jewish idea of the divine yekara or shekinah (15:8,21:11,23). Its semantic range is thus similar to that of «glory» in the Fourth Gospel, although the revelatory Christological sense is lacking in Revelation. |
| 5549 In the Pauline churches, worship empowered by God " s Spirit probably included songs in tongues and interpretation ( 1Cor 14:14–16 ), 5550 and perhaps other sorts of Spirit-inspired singing ( 1Cor 14:26 ; Eph 5:19–20 ; Col 3:16). 5551 Early Christians similarly affirmed Spirit-empowered prayer (Jude 20; Eph 6:18 ). 5552 If Revelation reveals anything about the Johannine circle of influence, it provides some insight into how Johannine Christians would have understood «worship in the Spirit.» John was caught up in visionary inspiration while «in the Spirit» 5553 on the Lord " s day, perhaps in worship (Rev 1:10). 5554 As in other circles, worship often included prostration (Rev 4:10; 5:14; 7:11; 11:16; 19:4; cf. 3:9; 19:10; 22:8). John " s visions of heaven are visions of a heavenly temple (Rev 7:15; 11:19; 13:6; 14:15, 17; 15:5–16:1; 16:17; 21:3), complete with ark of the covenant (11:19), altar of incense (5:8; 8:3–5; 9:13; 14:18), altar of sacrifice (6:9; 16:7), and even a sea as in 1 Kgs 7:23–25 (Rev 4:6; 15:2). But while the earth worships the beast and slaughters the saints (e.g., Rev 13:4, 8, 12, 15; 14:11; 16:2; 19:20; 20:4), the scenes of the heavenly temple are mostly scenes of worship toward God and the lamb (e.g., 4:10; 5:14; 7:11; 11:16; 14:7; 15:4; 19:4), complete with biblically allusive songs (4:8, 11; 5:9–10, 12–14; 7:10, 12; 15:3–4; 16:7; 19:1–7). If John " s ecstasy in the Spirit allowed him to join the heavenly chorus, it is probable that he expected the Spirit to align the churches in which his revelation was being read with heavenly worship as wel1. This expectation appears elsewhere in early Judaism. 5555 While Revelation does not provide details on such practices as worship in tongues (though it might be inferred from the practice of the Lukan and Pauline circles of churches), it depicts a charismatic, heavenly worship against the backdrop of a life and death struggle. The earthly temple and Holy Land may be temporarily possessed by the world (Rev 11:2), but true worship is continuing in the heavenly temple, as noted above. |
| Both documents reflect some knowledge of sayings of the Jesus tradition behind the Synoptics (e.g., Rev 2:7; 3:3,5; 1066 John 12:25 ). «After these things» serves a literary function in each (Rev 4:1; 7:9; 15:5; 18:1; 19:1; cf. 7:1; 20:3; John 5:1; 6:1; 7:1 ). 1067 The normal expression «come and see» in John 1:39, 46 , may find apocalyptic expression in Rev 4:1; 11:12; 17:1; 21:9. 1068 Similar metaphors (such as the OT linkage of bridegroom with joy, Rev 18:23; John 3:29 ) appear. Although such examples are not decisive by themselves, they are at least as significant as the often-acclaimed differences, once the respective settings and genres of the two works are taken into account. Differences Due to Situation or Genre. Revelation " s omission of significant Johannine vocabulary often relates to the genre and subject matter the document addresses. For instance, Revelation makes a much more direct assault on emperor worship and presupposes a more cosmopolitan, Roman setting. While the Gospel advocates a high Christology against its opponents and naturally addresses the life of Jesus in a purely Jewish context, these factors are not sufficient to explain the difference. The Gospel and Apocalypse seem to address different situations in the circle of Johannine readership. Similarly, Revelation, set in a context of public worship, includes more liturgical language (e.g., «amen,» 1:7; marana tha, cf. 22:20). 1069 The difference in genre is perhaps more significant than the difference in life-setting. Although «walk» in the halakic sense is at best rare in Revelation (3is only slightly helpful), in contrast with its dominance in 1 John and much early Christian paraenetic tradition, this is to be expected because Revelation includes little paraenesis; its exhortations are primarily prophetic and apocalyptic. Still, Jesus» commandments are as crucial for his followers in Revelation as in the undisputed Johannine texts (Rev 12:17,14:12; John 13:34, 14:15, 21 ). This apparently includes the love commandment (Rev 2:4; 1070 John 13:34–35 ). |
| There are important relationships on the level of ecclesiology. The people of God are portrayed in both documents as those who believe in Jesus. Both the Fourth Gospel (see below) and Revelation are obsessed with this ecclesiology. Revelation uses Jewish Israel-symbolism such as lampstands to portray the churches (1:20). 1086 The lampstand was the most prominent symbol of ancient Judaism, 1087 frequent in the Diaspora (certainly including Asia) 1088 and as far west as Rome. 1089 Revelation also applies OT language such as Exod 19 to believers in Jesus (Rev 1:6; 5:10; 20:6); Revelation " s reading of Exod 19as «kingdom and priests» (1:6; 5:10; 20:6) may presuppose the Jewish interpretation later found in the Targum, possibly suggesting engagement with extrabiblical Jewish people-of-God traditions. The twenty-four elders, probably representing the priesthood of believers (Rev 4:4), 1090 and the 144,000 (Rev 7:3–8; 14:l-5), 1091 may further represent the people of God in Christ. Believers are «chosen» (Rev 17:14; John 15:16 ) «children of God» (Rev 21:7; John 1:12; 3:5; 20:17 ), following Jewish people-of-God motifs that remained dominant in early Christianity. The «servants» in Revelation (1:1; 2:20; 7:3; 19:2, 5, 10; 22:3) are primarily prophets of Jesus, whereas in John (13:16; 15:20; not 15:15) discipleship is meant. But both apply the language to all believers, and both stress the prophetic character of the church " s witness. «Church» appears only in Revelation, but there refers only to local congregations, an unsuitable subject for John (of the four extant gospels, only Matthew employs the term, and only twice). The Fourth Gospel does have a highly developed ecclesiology and 3 John 9 uses «church» the same way Revelation does. «Children» of a church or doctrine (Rev 2:23) may not appear in the Fourth Gospel (the usage of 13:33; 1 John 2and passim; 2 John 4; 3 John 4 , probably related to discipleship, is somewhat different), but one need not look beyond 2 John 1 to recognize that it was used by the Johannine community. 1092 |
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