the word of God and the testimony of Jesus (Rev 1.9)
1
.” Although this “John” was present on the
island of Patmos, there is evidence still that argues it is not John the Apostle. Many scholars
argued that these two “John” characters were indeed the same person, but other early Christian
texts present writings that suggest otherwise. Writings from Dionysius of Alexandria and
Eusebius of Caesarea note differences in language and theological methodology between
Revelation and the Gospel of John. For example, Bart Ehrman states
5
:
“In any event, it can be stated without reservation that whoever wrote the Gospel (Fourth Gospel) did not also write
this book. For one thing, the theological emphases are quite distinct. In the Gospel of John there is virtually no
concern for the coming end of the age (contrast the Synoptics, with their proclamation of the imminent arrival of the
Son of man); in the book of Revelation the end is nearly the entire concern. Even more importantly, as recognized
even by linguists in early Christianity, the writing styles of these two books are completely different. Detailed
studies have shown that the author of Revelation was principally literate in a Semitic language, probably Aramaic,
and knew Greek as a second language.”
This citation discounts the possibility that John the Apostle could have written Revelation due to
fundamental style differences. In modern critical scholarship, it is now widely rejected that John
the Apostle was actually the author of that book
10
. It must not be discounted, however, that
authors of that time used pseudonyms to write for fear of being prosecuted
7
. This does not prove
that John of Patmos was the author due to the fact that Eusebius’ writings have roots in earlier
texts that connect to John the Presbyter.
John the Elder, also known as John the Presbyter and John the Divine, is another possible
author for the Book of Revelation*. After Dionysius of Alexandria declared that John the
Apostle was indeed not the author, the name of John the Presbyter appears in fragments written
by Papias of Hierapolis and Irenaeus of Lyons
9
. Eusebius, in fact, quotes the works of Papias in
his argument against John the Apostle having authored Revelation. One of Papias’ fragments,
History of the Church, is quoted by Eusebius:
“It is worthwhile observing here that the name John is twice enumerated by him. The first one he mentions
in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the
other John he mentions after an interval, and places him among others outside of the number of the apostles, putting