The Revelation of John 1

1 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:

² Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

³ Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

⁴ John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

⁵ And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

⁶ And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

⁷ Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

⁸ I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

⁹ I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

¹⁰ I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

¹¹ Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

¹² And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

¹³ And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

¹⁴ His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

¹⁵ And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.

¹⁶ And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

¹⁷ And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

¹⁸ 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.

¹⁹ Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

²⁰ The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

Why Was John Exiled to Patmos?

An Analysis of the Conflict in Ephesus

Patmos is an island in the Aegean Sea, part of the Roman province of Asia, with its administrative capital in Ephesus. This means that John’s exile was not an imperial decision made in Rome but a local one, decided by the authorities in Ephesus.

In the 1st century A.D., the governor of the province of Asia had jurisdiction over the territory, and the local administration in Ephesus was responsible for maintaining order in the city and surrounding areas.

Therefore, if John was exiled to Patmos, it happened as a result of a condemnation that took place in Ephesus, not in Rome, and not by an imperial edict. This is clear evidence that John had disturbed certain local forces, and his condemnation was not the result of a general persecution against Christians throughout the Roman Empire.

The Conflict Between John and Paul in Ephesus

John was active in Ephesus before his exile, and biblical evidence suggests that during this period there was a major conflict between him and the supporters of Paul’s theology. In 2 Timothy 1:15, Paul himself confirms that "all those in Asia have turned away from me," clearly indicating that Paul had lost influence over the churches in Asia, including those in Ephesus.

The conflict in Ephesus is also confirmed by Revelation 2:2, where the church in Ephesus is praised for having "tested those who say they are apostles and are not, and found them false." The only apostle known to have been abandoned by the churches in Asia is Paul. This demonstrates that the church in Ephesus tested and rejected even Paul himself.

To regain his influence, Paul sent Timothy to Ephesus (around 63 A.D.), instructing him to restore his doctrinal authority in the Ephesian church (1 Timothy 1:3). However, Timothy failed, and the churches in Asia distanced themselves from Paul’s theology. This period coincides precisely with the time when John was exiled to Patmos, suggesting that his exile was the result of a decision made by the local authorities in Ephesus, under the influence of Paul’s supporters who had lost their authority in the church.

John’s Exile

In Ephesus, Paul had been protected during the riot of the temple artisans of Artemis, which shows that local authorities were on his side. If a conflict broke out between John and Paul in this context, it is clear that John was the one eliminated, and this was achieved through an official condemnation that sent him into exile on the island of Patmos.

Paul and His Philosophical Education

Paul was not just an uneducated Jew. On the contrary, he was trained in philosophy from a young age. He was born in Tarsus, a city known for its Greek philosophical schools, and later studied "at the feet of Gamaliel" (Acts 22:3). Gamaliel, being a learned Pharisee, had a solid classical education, and in rabbinic thought, there was a close interaction with Greek philosophy. This is evident in how Paul constructs his arguments.

Moreover, Paul preached in Athens (Acts 17), before Epicureans and Stoics, using a sophisticated philosophical discourse. In Ephesus, Paul preached for two years at the School of Tyrannus, a philosophical institution where debates and lectures took place. There is no other explanation than that Paul was part of the intellectual elite of his time, adapting his message to align with Greco-Roman philosophy.

Therefore:

• John was not exiled by Rome but by local authorities in Ephesus, who had jurisdiction over the island of Patmos.

• His exile resulted from a conflict with Paul and his supporters, who had influence in Ephesus.

• The churches in Asia rejected Paul (around 63 A.D.), and John’s exile coincided precisely with this period.

• Paul was educated in Greek philosophy and preached in the philosophical School of Tyrannus.

Revelation - The Revelation of Jesus Against Greek Philosophy

Revelation is the only writing in the New Testament that claims to be the direct Revelation of Jesus. It is not a human interpretation, not a derived doctrine, and not the result of philosophical thinking, but a divinely revealed message transmitted through John.
The Revelation appears in a clear historical context, in which Greek Philosophy was at its peak, and Christianity had already been heavily influenced by Hellenistic thought. Precisely at this critical moment, Revelation comes as a radical correction, a message that rejects this symbiosis between Philosophy and Revelation and reaffirms the divine authority of revealed truth.

1. The Conflict Between Authentic Revelation and the Influence of Greek Philosophy

In the 1st century A.D., the Greco-Roman world was dominated by philosophy: Platonism, Stoicism, and Neopythagoreanism shaped religious and intellectual thinking. These systems sought to explain reality through abstract concepts like "Logos," "divine substance," "immortal soul," and other ideas that did not exist in the prophetic tradition of the Old Testament. During this period, a group of thinkers influenced by Hellenistic philosophy, including Paul and his collaborators, began interpreting the Messiah in a philosophical way, thus diverting the original message of Revelation. Pauline Christianity was not a continuation of the Jewish tradition but a reinterpretation of it through the lens of Greek philosophy.

2. Revelation as a Rejection of Philosophical Christianity

The Revelation of John comes precisely against this tendency. Unlike Paul’s epistles, which are deeply influenced by Hellenistic logic, Revelation revives the prophetic language of the Old Testament, relying on symbols, visions, and images that have nothing in common with Greek philosophical speculations. Moreover, Revelation emphasizes that the message comes in a different way from the one Paul claims to have received:

• Revelation 1:1- "The revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John."
  
• Unlike this, Paul claims to have received his revelation directly from Jesus, without intermediaries (Galatians 1:11-12), which contradicts the biblical model of progressive revelation through prophets and angels.
  
• These two models of receiving revelation are entirely opposite: Revelation respects the traditional biblical model, while Paul introduces a unique personal experience, raising questions about its authenticity.

3. Greek Philosophy and the Falsification of Revelation: The Case of the Gospel of John

If Revelation is a clear rejection of the philosophical influence on the divine message, then a crucial question arises: how can we explain the Gospel of John, which introduces the philosophical concept of "Logos" and appears entirely different from Revelation?

Evident Differences:

• Revelationis deeply prophetic, based on visions, deeds, and judgments.

• The Gospel of Johnis conceptual, theoretical, and introduces foreign ideas to the prophetic tradition, such as the Greek-inspired "Logos."

This leads to an inevitable conclusion: the one who wrote Revelation is not the same John who wrote the "Logos" Gospel.

• The introduction of the Logosas a central element of theology is specific to Greek philosophy, not to the Old Testament or Revelation.
  
• There is no indication that the Apostle John, a deeply rooted Jew in the prophetic tradition, would have had such a Hellenized vision of Jesus.
  
• Therefore, Revelation, being the authentic Revelation of Jesus, corrects and combats precisely this type of philosophy that infiltrated Christianity through Paul and the "Logos" Gospel.

4. Revelation vs. Paul: Mutual Exclusion

Revelation not only does NOT support Paul’s theology but directly contradicts it:

• Paul: Salvation is by grace, through faith, and without works.
  Ephesians 2:8-9:"For by grace you have been saved through faith, and that not of yourselves."

• Revelation: Salvation is through works and victory.
  Revelation 22:14:"Blessed are those who wash their robes, that they may have the right to the tree of life."

This contradiction is not accidental but structural. Revelation is Jesus’ response against the distortion of His message through the influence of Greek Philosophy and the Pauline theology that resulted from this symbiosis.

5. Choosing Between Authentic Revelation and Philosophical Christianity

After analyzing the conflict between Revelation and the influence of Greek philosophy in Christianity, the conclusion is clear:

• Revelationis the authentic Revelation of Jesus, transmitted through John, in line with the biblical prophets.

• Philosophical Christianity, emerged through Paul’s influence and the concept of "Logos," is a distortion of the original message.

• Philosophy and Revelation are irreconcilable, and Revelation comes precisely to reject the contamination of Revelation through Philosophy.

Thus, each must choose: either the Revelation of Jesus from Revelation or the philosophical Christianity influenced by Paul. Mixing the two is impossible and leads to the loss of both.

The Writings Traditionally Attributed to John

Throughout Christian history, a group of New Testament writings – Revelation, the Gospel of John, and the three Johannine Epistles – have been attributed to the same author: John the Apostle, the son of Zebedee. This tradition was consolidated in the early centuries of Christianity, especially through the influence of Church Fathers like Irenaeus of Lyon, who strongly advocated the unified authorship of these texts. The motivation was evident: to confer apostolic authority on a group of fundamental writings for the Christian faith.

However, this common authorship has been questioned since antiquity. A careful analysis of the texts reveals significant differences in style, vocabulary, theology, and self-identification between Revelation and the other Johannine writings. The discrepancies are so evident that it becomes legitimate to question whether these writings truly belong to the same person.

Linguistic Differences:

One of the most obvious differences between Revelation and the other Johannine writings is the language used.

• Revelation:Simple Greek, with incorrect grammatical constructions and strong Aramaic influences. The author seems to have a low level of Greek education, which fits the profile of a Galilean fisherman like John the Apostle.

• The Gospel of John and the Epistles:Written in refined literary Greek, with complex phrases and elaborate syntax. The concept of "Logos" used in the prologue of the Gospel reflects a sophisticated philosophical thinking, influenced by Hellenistic Greek culture. Such a discrepancy raises the question of whether a Galilean fisherman could have reached such a high level of literary expression.

Theological Differences Between Revelation and the Gospel

The theological differences are as significant as the linguistic ones.

• Revelation: Focuses on divine judgment, eschatological war, and the final victory of Christ against evil. The tone is vehement, sometimes violent, and the central message is the triumph of God over the forces of darkness.

• The Gospel and Epistles: Emphasize love, unity, and communion. The central theme is eternal life through Christ and living in the light. The concept of "God is love" is essential, while judgment and spiritual warfare are almost absent.
  

• These theological differences are difficult to reconcile with the idea of a single author.

How Does the Author Identify Himself in Johannine Writings?

Another notable difference appears in the author’s self-identification.

• Revelation: The author simply identifies himself as "John" without specifying any title or rank.

• 2 John and 3 John: The author clearly identifies as "The Elder" (Gr. "presbyteros").
  If it were John the Apostle, it would have been more natural to present himself as "apostle," as Paul does in his epistles. This detail suggests that the author of the Gospel and Epistles is not the same as the one of Revelation.

When Was the Book of Revelation Written?

The Apostle John is often considered the only one among the twelve apostles who died of old age, with tradition claiming that he lived to nearly 100 years old, during the reign of Emperor Trajan. However, this claim is not supported by concrete historical data. The average life expectancy in the Roman Empire was around 30-40 years, and those who survived childhood and avoided disease or military conflicts could reach 60-65 years. Apostles such as Peter and Paul died around this age, and historical examples of people living beyond 70 years are extremely rare. If John was about 25 years old in the year 30 A.D., a realistic age for his death would have been between 70 and 75 A.D., at around 65 years old. Therefore, the hypothesis that he lived until around 90-100 A.D. is highly unlikely and seems to be a later theological construction.

The Book of Revelation has long been considered to have been written around 90-95 A.D., during the reign of Emperor Domitian. However, this date is questionable. A strong argument for an earlier date is the reference in Revelation 11:1-2 to the existence of a Temple that could be measured, suggesting that the Jerusalem Temple had not yet been destroyed, an event that took place in 70 A.D. Furthermore, in the pre-70 A.D. period, Christianity was still strongly linked to the Jewish community, and persecutions were primarily initiated by Roman authorities against Jews in general, considering Christians as part of them. For these reasons, a more likely date for the writing of Revelation is around 63 A.D., before the major persecutions under Nero and the outbreak of the Jewish revolt against Rome.

A “Ten-Day Tribulation”

An important prophetic element in Revelation is the mention of a "ten-day tribulation" in Revelation 2:10:
"Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life." In prophetic language, a day can symbolize a year, meaning that this period could refer to a tribulation lasting ten years. If Revelation was written in 63 A.D., adding ten years brings us to 73 A.D., the year when Masada fell, marking the final stronghold of Jewish resistance against Rome. This event was the final point in the destruction of the Jewish people as an independent political entity.

Between 63 and 73 A.D., historical events confirm that both Christians and Jews were subjected to extreme persecution. In 64 A.D., the Great Fire of Rome was followed by brutal persecution of Christians under Nero. In 66 A.D., the Jewish revolt against Rome led to severe reprisals. In 70 A.D., Jerusalem was destroyed, and the Temple was burned, an event that had a devastating impact on the entire Jewish religious and social structure. In 73 A.D., the fall of Masada was the final act of resistance against Rome, putting an end to any organized Jewish opposition. These years correspond exactly to the prophetic period of ten years of tribulation mentioned in Revelation.

I Am the Alpha and the Omega

John hears a voice "like a trumpet" that tells him: "What you see, write in a book and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea."

Then, John turns to see who is speaking and sees Jesus. It is important to note that the voice of Jesus is not "like a trumpet" but "like the sound of many waters." This difference clearly indicates the existence of two distinct voices in the text. Confirmation also comes from Revelation 4:1, where John says: "The first voice, which I had heard speaking to me like a trumpet, said, 'Come up here, and I will show you what must take place after this.'" This voice belongs to the angel, not to Jesus.

The identity of the angel is clarified right from the first verse of Revelation: "The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John." Thus, God gave the revelation to Jesus, and Jesus sent the angel (who has a voice "like a trumpet") to John to communicate the message.

The expression "I am the Alpha and the Omega, the First and the Last"in verse 11 does not appear in the oldest manuscripts and is a later insertion. Therefore, the text becomes coherent only if the insertion is excluded. Attributing this title to the angel is a theological error since it is a divine title, specific only to God or Jesus. The presence of this phrase only creates confusion, as John clearly distinguishes between the angel's voice and Jesus' voice. Without this insertion, the message remains clear and coherent: God communicates through Jesus, and Jesus through His angel, who speaks to John.

"Write in a Book!"

The angel tells John: "What you see, write in a book and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea." After this command, John has a vision in which he sees Jesus and falls "as though dead" before Him. Then, Jesus places His right hand on him and reassures him, saying: "Do not be afraid!"

Jesus also commands him to write: "Write therefore the things that you have seen, those that are and those that are to take place after this." This instruction confirms that John must record everything, including the introductory scene. Jesus then dictates the letters to the seven churches, giving each a personalized message. After this episode, Jesus concludes His direct communication, and John remains in the company of the angel.

The angel then tells him: "Come up here, and I will show you what must take place after this!" Through an "open door in heaven," John is led into a series of visions where future events are revealed to him. Throughout these visions, he continues to write what he sees and hears. However, there is one notable exception: when "the seven thunders" utter something, John prepares to write, but a voice from heaven commands: "Seal up what the seven thunders have said, and do not write it down!"

Later, the same heavenly voice gives him another instruction: "Go, take the little scroll that lies open in the hand of the angel who is standing on the sea and on the land!" John obeys and takes the little scroll from the angel, who tells him: "Take and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey." John eats it and experiences exactly what he was told. Then, the angel gives him a new mission: "You must prophesy again about many peoples, nations, languages, and kings."

Apart from these main episodes, there are three special occasions when John receives clear instructions to write:

• Revelation 14:13- "Blessed are the dead who die in the Lord from now on!"

• Revelation 19:9- "Blessed are those who are invited to the marriage supper of the Lamb!"

• Revelation 21:5- "Behold, I am making all things new." And he said, "Write this down, for these words are trustworthy and true."

Thus, we see that John's role is to write everything that is revealed to him, except for the seven thunders, which he is forbidden to record. Jesus dictates the letters to the churches, but the rest of the revelations are transmitted by the angel and the voices from heaven. These moments clearly emphasize when John receives instructions to write and when he is forbidden to do so.

"Christos" (Χριστός), which means "The Anointed One"

The title "Christ" comes from the Greek word "Christos"(Χριστός), which means "The Anointed One", a term designating the messianic role of Jesus in the New Testament.

Initially, this word was not a proper name but a descriptive title, indicating a clear function within the Jewish tradition. However, through a deliberate process, this title was transliterated into "Christ" and assimilated as a proper name, profoundly changing the perception of Jesus and His message.

This change became consolidated in the 4th century A.D. with the translation of the Vulgate, carried out by Saint Jerome. Instead of translating the Greek term "Christos"into its Latin equivalent "Unctus"("The Anointed One"), Jerome opted for transliteration, using "Christus". This choice severed the clear link between Jesus and the traditional concept of the Messiah, transforming the title into a distinct proper name. Thus, the original message of the New Testament was distorted, and the initial significance was blurred.

The consequences of this decision were major. If Jesus had been known as "Jesus the Anointed"rather than "Jesus Christ", the understanding of His messianic role would have been clearer. Instead, the adoption of transliteration contributed to a theological reinterpretation that distanced Him from Jewish traditions and consecrated Him as a unique entity, with no explicit connection to the idea of "The Anointed One of God".

The linguistic modification served a dogmatic vision that solidified the image of Jesus as an autonomous divinity, separated from earlier messianic traditions. Therefore, replacing the correct translation with a transliteration had an impact not only linguistically but also doctrinally, fundamentally redefining the Christian faith.

The original meaning must be rehabilitated. Jesus is not "the Christ"in the sense imposed by tradition but "the Anointed One", the promised Messiah, chosen for a divine mission. The correct translation of this term is not just a matter of linguistic precision but a restoration of historical and theological truth.

The Realism of Sending the Letters

Patmos is located in the Aegean Sea, about 60 km west of the coast of Asia Minor, where the seven churches mentioned in Revelation (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea) were situated.

The order in which the churches are mentioned follows a logical route:

• Patmos → Ephesus(~60 km by sea)

• Ephesus → Smyrna(~80 km)

• Smyrna → Pergamum(~90 km)

• Pergamum → Thyatira(~40 km)

• Thyatira → Sardis(~50 km)

• Sardis → Philadelphia(~45 km)

• Philadelphia → Laodicea(~60 km)

The entire route covers approximately 400 km, which would not have been a problem for couriers of that time.

How Could John Send the Letters?

1. Through Private Couriers– Commercial ships regularly traveled between the Aegean islands and the coast of Asia Minor. John could have entrusted the letters to reliable messengers.

2. Through Members of the Christian Community– If John had disciples or collaborators visiting him on Patmos, they could have delivered the letters.

Was John Strictly Supervised?

There is no evidence that exiles on Patmos were completely isolated. Roman exile did not always imply incarceration but rather a restriction of freedom of movement. Political detainees could have a varying degree of freedom, and writing and sending letters would not have been impossible.

What Remains Unclear?

• Access to Writing Materials– Parchment and ink were expensive, and Patmos was a small island without major urban centers.

• The Actual Level of Supervision– It is not known how strictly John was monitored.

• Independent External Sources– We lack contemporary confirmations of his exile, apart from the text of Revelation and later church tradition.

The Churches to Which Jesus Sends Messages Through John

• Ephesus– An important religious and commercial center.

• Smyrna– A port city on the Aegean Sea, today’s Izmir.

• Pergamum– A cultural and political center of the region.

• Thyatira– Known for its textile industry and purple dye production.

• Sardis– The former capital of the Kingdom of Lydia, renowned for its wealth.

• Philadelphia– A city situated on a significant trade route.

• Laodicea– Known for its wealth and textile industry.

All these cities are located in what is today western Turkey, and the messages addressed to each church reflect both spiritual and social aspects of their respective communities.

One intriguing aspect is that Jesus chose to send letters to seven churches specifically in Asia, the very region where Paul had been abandoned by believers (2 Timothy 1:15: "All those in Asia have turned away from me").

The Churches to Which Paul Wrote Epistles

The Apostle Paul was one of the most influential figures of early Christianity, spreading his message through missionary journeys and a series of epistles sent to churches throughout the Roman Empire. Among the main cities where he had direct influence are:

• Rome– The capital of the Roman Empire, recipient of the Epistle to the Romans.

• Corinth– An important port city in Greece, to which he addressed two epistles (1 and 2 Corinthians).

• Galatia– A region in Asia Minor, recipient of the Epistle to the Galatians.

• Ephesus– A significant city in Asia Minor, recipient of the Epistle to the Ephesians.

• Philippi– A city in Macedonia, recipient of the Epistle to the Philippians.

• Colossae– Located in Asia Minor, recipient of the Epistle to the Colossians.

• Thessalonica– A city in Macedonia, to which he sent two epistles (1 and 2 Thessalonians).

A remarkable detail is that Paul sent letters to exactly seven churches, just as Jesus did in Revelation. The difference lies in the fact that Paul sometimes sent two letters to the same community (e.g., Corinth, Thessalonica), while Jesus sent one to each church.

Comparative Analysis of the Seven Churches in Asia Minor

Although the messages addressed to the churches in Revelation vary, all these Christian communities shared certain common traits due to the context in which they existed:

• Geography:Located in Asia Minor (modern Turkey), the cities were relatively close to one another, sharing common influences.

• Roman Influence:All the cities were under Roman rule, meaning they had to comply with the laws and taxes imposed by the empire.

• Greco-Roman Culture:Greek philosophy and Roman religion shaped everyday life, especially through the imperial cult.

• Trade and Economy:Most cities had economies based on trade, guilds, and specialized crafts.

• Religious Diversity:Besides Christianity, there were pagan temples, Jewish synagogues, and mystical cults, creating tensions and challenges for believers.

• Religious Persecution:Although the level of persecution varied, Christians were viewed with suspicion for refusing to participate in the imperial cult and pagan rituals.

• Earthquakes:Some cities, such as Philadelphia and Laodicea, were affected by major earthquakes, which influenced both the economic structure and the spiritual state of the local churches.

Differences Between Churches: Why Are the Messages So Varied?

Although located in the same region, each city had specific characteristics that influenced the local churches. Here’s a detailed analysis of each city:

1. Ephesus – Major Commercial and Philosophical Center

• Economy:The largest and most influential city among the seven, thriving due to its port and commerce.

• Religion:Dominated by the pagan cult of the goddess Artemis, whose temple was one of the seven wonders of the ancient world.

• Christianity:The church was founded by Apollos, and later Paul tried to impose his teachings through the school of Tyrannus. This gradually led to the loss of the "first love" and the community’s rigidity.

• Philosophy:Ephesus was an important philosophical center, contributing to rationalist influences on local Christianity.

• Message of Christ:Rebuke for losing their first love (Revelation 2:4). The Ephesians and other Asian churches eventually abandoned Paul, considering him a false apostle who taught a different gospel than that of Jesus and John.

2. Smyrna – The City of Persecuted Believers

• Economy:A flourishing port city with a strong Jewish influence.

• Religion:The Jewish community was hostile to Christians, leading to severe persecutions.

• Christianity:Christians were materially poor but praised for their loyalty.

• Message of Christ:Encouragement to remain faithful in suffering (Revelation 2:10).

3. Pergamum – The Second Largest Philosophical Center After Alexandria

• Economy:Administrative and religious center, home to a temple dedicated to Zeus and an imperial altar.

• Religion:The imperial cult was mandatory, and Christians who refused were persecuted.

• Philosophy:Pergamum was the second most important philosophical center after Alexandria. Ideas developed here influenced both Judaism through Philo of Alexandria and later Christianity.

• Christianity:A church that made compromises to avoid persecution.

• Message of Christ:Pergamum is called the "seat of Satan" (Revelation 2:13), not because of pagan temples (which existed in all cities), but due to the philosophical and rationalistic influence that corrupted authentic faith.

4. Thyatira – The City of Guilds and Textile Industry

• Economy:Renowned for the guild of dyers of purple and other crafts.

• Religion:Participation in pagan rituals was a prerequisite for joining the guilds.

• Christianity:Christians were tempted to participate in these rituals to maintain their economic status.

• Message of Christ:Rebuke for tolerating spiritual corruption (Revelation 2:20).

5. Sardis – The Decayed City with a Dead Faith

• Economy:A once-wealthy city now in decline.

• Religion:Christianity had become formal, losing its vitality.

• Christianity:The church was not severely persecuted but had become apathetic.

• Message of Christ:Call to spiritual awakening (Revelation 3:2-3).

6. Philadelphia – The Vulnerable Yet Loyal City

• Economy:A smaller but economically stable city.

• Religion:Moderate Jewish influence, but Christians were relatively protected.

• Christianity:A small but faithful church.

• Earthquakes:The city was affected by major earthquakes, impacting the local church’s life.

• Message of Christ:No rebuke, only encouragement (Revelation 3:8-10).

7. Laodicea – The Wealthy and Self-Sufficient City

• Economy:The richest city among the seven, known for its banks and fine textile production, especially black wool.

• Religion:Material prosperity led to a self-sufficient and superficial faith.

• Earthquakes:Destroyed by an earthquake in 60 A.D. and rebuilt without imperial aid, reflecting its self-sufficiency.

• Message of Christ:Rebuke for self-sufficiency and a call to repentance (Revelation 3:16-20).

Why the Historicist Interpretation of Revelation Is

The Only Correct One

Revelation is not just a book of mystical symbols or a warning for a future isolated moment. It is a divine plan for all of human history, a progressive unveiling of events continuously unfolding from John’s time to the end of history. That is why I strongly believe that the correct interpretation of this revelation is the historicist approach, which does not limit prophecies to the past or future but sees them as part of a continuous process.

The primary motivation for this interpretation is based on the very structure of Revelation. In the first chapter, John is instructed:
"Write the things which you have seen, the things which are, and the things which will take place after this"(Revelation 1:19).
This statement is fundamental because it suggests a logical succession of events, not a prophecy confined to the past or projected exclusively into the future. God does not reveal only the contemporary reality of John but the entire course of history, showing that Revelation is meant to be understood and applied progressively.

Another essential reason to support the historicist interpretation is the symbolic nature of prophecy. Elements such as the seven churches, seven seals, and seven trumpets have a clear progression, indicating an orderly unfolding of the divine plan.

Moreover, the historicist approach fulfills the requirement of a living and applicable revelation. If Revelation were only for the past, it would no longer have relevance today. If it were strictly about the future, it would be unintelligible to those who lived in other eras. However, if it is a prophetic unfolding of history, then every generation can understand where it stands in the divine plan and make spiritually informed decisions.

This is why the historicist interpretation is the only one that does justice to the original intent of Revelation. It is an ongoing revelation, a divine message not limited to a single era but meant to be understood throughout the entire span of human history.

Historical and Textual Analysis

The correct interpretation of Revelation requires a rigorous methodology, based on the text rather than dogmatic assumptions. My approach seeks to extract the authentic meaning of the revelation without forcing the text into a prefabricated theological framework. This method relies on several essential principles.

1. Critical Textual Analysis

The first step is identifying evident discrepancies within the text. I do not start from the idea that every verse must perfectly align with a predetermined interpretation, but rather carefully observe incongruities and paradoxes. These may provide important clues about the original structure of the prophetic message and any possible later interventions.

2. Independence from Dogma

I do not adopt interpretations imposed by tradition without a critical examination. The text itself must be the central point of study, and any conclusion must result from analysis, not from conformity with an already established theological vision. The goal is to understand the real message of Revelation, not to validate a particular doctrine.

3. Clarity and Coherence in Interpretation

Revelation is a revealed book, and its message should be intelligible. When a passage seems illogical or confusing, it is essential to determine whether this difficulty stems from the original nature of the text or from a possible later interpolation.

4. The Possibility of Textual Alteration

I accept that the biblical text has not reached us in a perfect and immutable form. In the process of transmission, changes may have occurred, either accidentally or intentionally. By comparing manuscripts and analyzing the historical context of composition, I can identify clues of possible alterations.

This methodology allows me to study Revelation in a way that is faithful to the text, avoiding dogmatic influences and maximizing the clarity of the prophetic message. Applying it leads to a logical, coherent, and well-founded understanding of the revelation.

What Is the Prophecy?

The Dynamics of Divine Decision and Human Response in the Bible

Biblical prophecy is not a simple prediction of the future, nor an automatic forecast. It is a divine communication that expresses God's will regarding history, humanity, and His plan. Although people may play a role in the fulfillment of prophecies, their essence lies in God's initiative, sovereignty, and action. Prophecy is not created by humans but received. It does not depend on humans, but it does involve them. Without the active involvement of God, no prophecy can be fulfilled. Humans may react, but true fulfillment is a divine work.

The Structure of a Prophecy in the Bible

1. God decides– The initiative belongs solely to God. He determines what will happen, when, and how.

2. He makes it known to His prophets– God reveals His prophetic plan through chosen prophets to whom He entrusts the message.

3. Humans respond– Upon receiving the prophecy, human reactions vary: some cooperate, others oppose it, and some remain indifferent.

4. God fulfills it– Fulfillment is neither mechanical nor human. Even when people collaborate, it is accomplished through God's power, presence, and active will.

Biblical Examples of This Structure

1. The Floodin Genesis 6–9. God decides to destroy humanity due to its corruption, but warns Noah by revealing His plan. Noah cooperates by building the ark. The rest of humanity ignores the message. God carries out His decision: He sends the flood and saves Noah's family.

2. Sodom and Gomorrah, in Genesis 18–19. God decrees judgment on the wicked cities and makes His plan known to Abraham. Abraham intercedes for them. Lot, warned by angels, flees in obedience. Lot’s sons-in-law are indifferent, while the city's inhabitants oppose. In the end, God sends fire from heaven and completes the judgment.

3. The Exodus from Egypt. God decides to deliver Israel and communicates His plan to Moses through the burning bush. Moses accepts the role, and the people are delivered despite Pharaoh’s resistance. God intervenes through plagues, parts the Red Sea, and completes the act of liberation.

4. The Fall of Jerusalem, as announced by the prophet Jeremiah (chapters 25 and 38). God decides to destroy the city because of disobedience. Jeremiah faithfully proclaims the warning. Religious leaders violently oppose him, and the people largely ignore the warnings. God fulfills His word by sending Babylon as His instrument of judgment.

5. The Coming of the Son of Man, prophesied in Daniel 7 and reaffirmed by Jesus in Matthew 26:64, when He says: “From now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” This prophecy centers on God's ultimate purpose: establishing the glorious reign of the Son of Man. Jesus willingly accepts this mission, knowing that the path leads through rejection and death. The religious leaders strongly oppose not just the prophecy itself, but its fulfillment, seeking to stop it by condemning Him. They do not kill Him merely for His actions, but for what He claimed would happen—the coming on the clouds of heaven. The crowds remain confused. But God holds the initiative and the final word in this prophecy: He intervenes through the resurrection of the Son, fulfilling what Jesus had foretold—that He would be killed, but on the third day rise again. The prophecy does not end at the cross, but moves toward a future fulfillment when the Son of Man will come in glory.

6. The Outpouring of the Holy Spirit, prophesied by Joel and reaffirmed by Jesus. The disciples submit and wait in prayer. Some mock the event, while others remain indifferent. God fulfills the prophecy through the visible outpouring of the Holy Spirit at Pentecost.

7. The Second Coming of Jesus, announced in Matthew 24 and extensively described in Revelation. God has decreed the return of the Son for judgment. This coming is made known through Jesus and through the vision given to John. Believers are called to watch and remain faithful. Babylon, the beast, and those who oppose God’s kingdom actively resist. The indifferent live unaware of the signs of the times. God will fulfill this promise through His authority and sovereignty.

Conclusion

Biblical prophecy is the expression of God's sovereignty in time. It does not depend on humans, but it involves their participation. God decides, God reveals, God fulfills. People are confronted with a revealed truth: some recognize it and align with God's plan, others reject or ignore it. But the fulfillment of prophecy is not conditioned by them. Without the active involvement of God, no prophecy can come to pass. Prophetic truth follows its course, because its source, guarantee, and power of fulfillment are in God Himself.

“God is not a man, that He should lie, nor a son of man, that He should change His mind. Has He said, and will He not do it? Or has He spoken, and will He not fulfill it?”(Numbers 23:19)