New Musing: Who wrote Revelation?

June 9, 2023

Got a question? I'll try and answer it!

The Musings page of susemcbay.com is my Q&A page - a place for people to submit questions they may have about life, faith, the Bible and theology, and I'll do my best to give a brief answer. I'm aiming to answer 1-2 questions a month, but we'll see how things go and I may adjust from there! Here's one question I received...


Question: “It seems to me that John of Patmos would be given "extra credence" if he were the John of the 4th Gospel, but it seems so much time had elapsed. What's the "orthodox" thinking on this, and what is the more modern thinking?”


Who is the John that wrote Revelation? 


Revelation 1:4 attributes the recipient of the visions in the book to God’s servant John. This John is the one sending this letter to the seven churches (1:9). He is John “your brother” who was “on the island called Patmos [an island off the coast near Ephesus]” (1:9). Towards the end of Revelation he is identified as one from among the prophets (22:8-9). It’s highly likely that he’s of Jewish origin, given the richness of the Old Testament imagery in Revelation. However, little else is written to give us clues as to the identity of this John of Patmos—who he was and his backstory and his place within the early church.


It’s worth noting, for the sake of the question asked, that I’m going to put aside the question of pseudonymity (i.e. the belief that some of the New Testament texts were written using the name of a key apostle or figures in the Christian church, perhaps as a nod to that figure’s teaching and understanding of the gospel). Because whether or not Revelation is pseudonymous, the name John is still the name that was used. It’s either the name of the author himself or the name of person that a not-John considered important enough to use in his book. 


So the question remains: which John is it?


As mentioned, Revelation itself gives very little away. If you compare it to the Greek of the material attributed to John the Apostle (and brother of James, one of the Sons of Thunder from Mark 3:17), it’s significantly different. So there’s not much of a textual case to tie John of Patmos to John the Apostle. (Although that also gets muddy pretty quickly, as few would go with John the Apostle as the author of the Fourth Gospel…)


What evidence do we have? 


Well, there’s a significant amount of extrabiblical corroboration from the early church that John of Patmos was John the apostle.


Justin Martyr, in the early 2nd century, identified it with John the apostle (Dial. 81:15), as did Irenaeus, although the latter describes him not as an apostle but as the “disciple of the Lord” (Adv. Haer. 4.14.1; 5.26.1). Interestingly Irenaeus had a personal connection to him as well. Irenaeus had known Polycarp in his youth—who was a close associate of John’s. Clement of Alexandria, Tertullian, Papias and Origen all accept this identification of John of Patmos as John the Apostle. Although agreement wasn’t universal (e.g. Eusebius and Dionysius), the general view of the early church does identify the author of Revelation with John, the brother of James, disciple of Jesus and eventual apostle. 


Modern scholars are more skeptical. As mentioned, John is nowhere identified as an apostle in the book of Revelation, only a prophet and a brother. Likewise, there’s no personal testimony of knowing Jesus as one of the twelve disciples. And not only is he identified as a prophet but clearly one of a group of prophets (22:9). It’s possible that this in itself counts against identification with the apostle, because (as far as I’m aware) there’s little that identifies John the apostle as taking on the role of prophet. 

Dionysius, bishop of Alexandria, questioned the John the apostle identification because of the differences between the Greek of Revelation and that of the Fourth Gospel, although that only matters if John the apostle wrote the Gospel (see how confusing it all gets?). He mentions two monuments to two Johns in Ephesus, with the implication being the non-apostle could be the one of Patmos (cf. Eusebius, Hist. Eccl. 7.25).


So which is it? Who was the enigmatic prophet and Jewish believer, John of Patmos? The biblical evidence is slim to identify him with the disciple-turned-apostle. The early church evidence is wide that it was. Modern scholarship (as well as Bishop Dionysius) isn’t persuaded for some good reasons.


What do you think?




Like this answer? Have your own question? Submit it here here.


By Suse McBay March 17, 2026
Are you 100% sure about that? Last December, Stephen and I headed for Prague for a few days. We were looking forward to Christmas markets, mulled wine, and shopping. Because we had booked a really early flight, we decided to stay in an airport hotel the night before. We hadn’t banked on one thing though: how to get from the bus station at Heathrow to the hotel. We could see our destination towering ahead of us as we exited the coach, but there was no reliable way to get there on foot. Much like Houston, navigating the surface roads of Heathrow is much easier for those in a car. So, we asked for directions from one of the airport staff. She pointed us over to two elevators, sat right next to each other. One had a line of at least twenty people. The other one had none. Those at the front of the queue hadn’t even pressed the button. That seemed strange and indicated that perhaps the people in line didn’t know what they were doing—or weren’t used to London airports. But why was one line so long and the other non-existent? The signs above weren’t exactly clear, but here were two lifts side-by-side, surely they went to the same place? Towards the back of the line was a middle-aged man, surrounded by luggage and family, who realised what we were trying to puzzle out. “Nah, you can’t use it. The other lift doesn’t go down. Doesn’t go to the same place,” he told us. We looked at him quizzically. “Are you sure?” we asked. “ One hundred percent , mate. One hundred percent.” The certainty with which he declared his answer was persuasive. He crowed like he was the CEO of the airport. That lift would not go where the other one was going. He repeated himself again. 100%. Only, he was wrong. We risked looking like fools. We walked to the vacant elevator, hit the button, and—lo and behold!—an elevator appeared that went to the exact same location as the other. The middle-aged man surrounded by luggage was 100%... in the wrong. Utterly and completely. *** Words, words, words, but no wisdom I don’t personally know the man who so-confidently revealed his wrongness. I’ve no idea whether his bluster was out of character from his usual self. But in the moment of our encounter, he acted every bit the ‘fool’ we find in Book of Proverbs: "A fool takes no pleasure in understanding, but only in expressing personal opinion." (Proverbs 18:2) There is much wisdom in Proverbs 17:28: Even fools who keep silent are considered wise; when they close their lips, they are deemed intelligent. It seems to me that we live in a world saturated with words, whether written or spoken. There’s an ever-growing number of websites, social media platforms, podcasts, and so on. Even more so now with AI. Yet for all this verbal abundance, there does not seem to be any more wisdom than there used to be. I would argue with AI, there seems to be less (or perhaps it’s simply exposing our foolishness). Part of me wonders about the virtue of writing a blog, when these are so often half-thoughts, explorations, and ideas: am I just adding to the plethora of opinions that exist on the blogosphere? Last year, I was teaching on how to plan and lead funerals with our final year ordinands. I spoke with confidence about what works and what doesn’t. What the role of the cleric is, how to work with the grieving family, how to craft the sermon, what to do afterwards etc. It felt good to be able to give real, lived experience having worked in a church for a decade. But it was only during the Q&A when I realized something. I realized my confidence was borne of a very specific context: I ministered in a large, Episcopal church in Houston, Texas. Not a small parish church, somewhere remote in England. Did the wisdom and experience I bring still have value in the Church of England, where the Church is an established one? Where those who minister do among many people who don’t dare to cross the threshold of a religious building except in such moments of life and death? Now I happen to think it does; but only with some qualification. For what I realized in that moment is that it’s not quite as readily transferable as I’d assumed. Church cultures are different. Expectations are different. How people respond and react to their local vicar is different! What works in one scenario doesn’t necessarily work in another. Consider Proverbs 26:4-5: 4 Do not answer fools according to their folly, or you will be a fool yourself. 5 Answer fools according to their folly, or they will be wise in their own eyes. Proverbs 26 has a seeming contradiction that speaks to the importance of context. In the situation where you’re faced with someone spouting foolishness, what should you do? Speak or not speak? Engage or not engage? The modern equivalent to v.4 might be to say to yourself “not my monkeys, not my circus” and walk away. But what about the times when it is your circus? When they are your monkeys? What about when to walk away is to leave someone blind to their mistakes and doomed to make more? What if responding might feasibly help someone see beyond their own blinkers and make a different choice? Sometimes v.4 might be the path of wisdom. Other times it’s v.5. But it’s not always apparent which is which. Overconfidence is not just dangerous for making us look like fools or giving bad advice. If we stay in our certitude, we miss the heart of the issue revealed in these two verses: we need wisdom. So where do we find it? *** Does ‘wisdom come with age’? I’ve heard it said that ‘wisdom comes with age’. Ironically enough, this line was used when I was in something of a disagreement with someone much older than me. But claiming moral high ground or superior understanding on the basis of some unalterable characteristic that you have but I don’t, is more indicative of pride than wisdom. If age does come with wisdom, there would be no conflict or disagreement within the human species as we age. If age is the sole arbiter, we should collectively do better as the wrinkles and grey hairs multiply. Yet that’s not what happens. Wisdom, sadly, is not inevitable. It can come with age because of one very simple reality: the more time you’ve had on the planet means you’ve had more opportunity to become wise. Now whether or not you’ve taken those opportunities is quite a different thing! *** Wisdom: a gift that needs seeking Proverbs has an interestingly balanced view of wisdom. It is (1) something that requires active seeking, yet also (2) something which only God can give. Proverbs 2:1-4 talks about the need to exert effort in acquisition of wisdom. It’s not something that just lands on our laps: it asks you to be open to learning and sitting with what you receive (v.1), deliberate and intentional in putting your body in a space to grow in it (v.2), and vocal in your search for it (v.3). In other words: humble, open, and hungry. This passage concludes by likening it to searching for silver or hidden treasure (v.4). Think about that for a moment: do you search for wisdom in the same way you seek out growth in income or asset? From a human wisdom point of view, seeking financial gain for our security and future as we age (and our children grow and go off to college etc) makes good sense. But what if we were to seek wisdom with the very same fervour? What if wisdom had the same significance for our spiritual security and future? What if it is important to our growth in the Christian life and readiness for what may come our way? It’s a gift that needs seeking. But Proverbs tells us it is also a gift that is given. Verse 6 reveals “ the LORD gives wisdom; from his mouth come knowledge and understanding .” Our seeking is not the whole picture. Longing for wisdom does not mean we get it. Wisdom is God’s domain not ours. Proverbs 8 illustrates that God’s Wisdom is not something to acquire or harvest. It is not a commodity to be doled out. It is not a consumer good. Wisdom was present when God made the world. Wisdom is a part of God’s self that chooses when to be imparted and when not to be (compare 1:28; 8:17; 9:5, 16) The very fabric of our material world is infused with the mystery of Wisdom. Insight and understanding comes from God and helps us to navigate the complexity of our lives, but this gift is just a glimpse of a much greater reality of the divine Wisdom which exists eternally. This, perhaps, brings us back to where I started. True wisdom is never found in loud proclamations of “one hundred percent!”. Why? Because the one who is wise recognises they have a lot to learn. They know that new information can shift and reframe yesterday’s certainty. Maybe the first step is to stop claiming absolute certainty—to stop the all-or-nothing thinking. Maybe we start with recognising what Paul talks about in 1 Corinthians 13: we only see in part, know in part, understand in part. And from there, we begin actively seeking that gift which only God—from His Wisdom—can give. Wisdom has built her house, she has hewn her seven pillars. 2 She has slaughtered her animals, she has mixed her wine, she has also set her table. 3 She has sent out her servant-girls, she calls from the highest places in the town, 4 "You that are simple, turn in here!" To those without sense she says, 5 "Come, eat of my bread and drink of the wine I have mixed. 6 Lay aside immaturity, and live, and walk in the way of insight." Proverbs 9:1-6 ****** Photo © Copyright Derek Harper and licensed for reuse under a cc-by-sa/2.0 Creative Commons Licence.
By Suse McBay February 13, 2026
What do we do on days when God seems entirely absent? Some thoughts about where I see that in my life today and, looking back, recognising how much has changed.

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