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Introduction

Message

Interpretation

Authorship

Structure

Historical

References

Comparison

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Chap 1

Chap 2

Chap 3

Chap 4

Chap 5

Chap 6

Chap 7

Chap 8

Chap 9

Chap 10

Chap 11

Chap 12

Chap 13

Chap 14

Chap 15

Chap 16

Chap 17

Chap 18

Chap 19

Chap 20

Chap 21

Chap 22

Authorship

• Authorship and date:
• OT and NT imagery
• OT imagery:
• The Exodus theme:
• Main OT passages used:
• NT Imagery
• The Antichrist.

4. Authorship and date:

Authorship:

The writer tells us his name is John (1:4), he is a servant (1:1), a brother (1:9) and one of the prophets (22:9). He assumes that the seven churches know him, he writes with the authority of an apostle. Early Christian tradition ascribes it to the apostle John. Justin Martyr (d AD 165) said that John the apostle was the author so did Irenaeus (~140 - 202) who was a pupil of Polycarp who was a pupil of John who said that John the apostle was the author. Other church fathers who ascribe authorship to John the apostle are Melito, Hipplytus (d AD 235), Tertullian (d 220), Clement of Alexandria (d 212), Origen (185-254).

The big objection to apostolic authorship is that of the style of its Greek which is totally different to the style of Greek used in the gospel and epistles. However there are also similarities (Morris):

Reference to the logos, John 1:1 cf. Rev 19:13

Imagery of the Lamb, John 1:29, 36 Rev 5:6 etc.

The water of life, John 4:10, cf. Rev 8:10, 21:6, 22:1, 22:17

He that overcomes, 1 John 2:13 cf. 2:7 etc., 21:7

Keeping the commandments, 1 John 2:3, cf. Rev 12:17, 14:12

Both have striking forms of Zech 12:10 (John 19:37; Rev 1:7)

An invitation to him who is thirsty, John 7:37 cf. Rev 21:6, 22:17

White clothing for angels, John 20:12 (although in Revelation angels wear shining cloths (15:6), the saints wear white (3:4, 5, 18, 6:11, 7:9, 19:14))

A commandment received by Christ from the Father, John 10:18

Other themes from the gospel:

The bride and the bridegroom (John 3:29 cf. Rev 19:7)

True worshippers (John 4:23 cf. Rev 11:1)

The dead will the voice of God will rise to live... will rise to be condemned (John 5:25-29 cf. Rev 20:11 ff.)

For the Father loves the Son and shows Him all he does (John 5:20 cf. Rev 1:1)

... I shall lose none of all that he has given me, but raise them up at the last day (John 6:39 cf. Rev 7:4, 14:1)

My teaching is not my own. It comes from him who sent me (John 7:16 cf. Rev 1:1)

The testimony of two is valid (John 8:17 cf. Rev 11:3)

... he is a liar and the father of lies (John 8:44 cf. Rev 12:15, 20:8 )

before Abraham was born , I am (John 8:58 cf. Rev 1:17-18)

The thief comes only to steal and kill and destroy (John 10:10 cf. Rev 9:11)

I am the good shepherd (John 10:11 cf. Rev 8:17)

The man who loves his life will lose it, but the man who hates it will keep it for eternal life (John 12:25 cf. Rev 2:10)

Whoever serves me must follow me (John 12:26 cf. Rev 14:4)

The voice of God sounding like thunder (John 12:28-29 )

The prince of this world will be driven out (John 12:31 cf. 12:9)

I will come back and take you to be with me that you also may be where I am (John 14:3, cf. 22:3)

If the world hates you, keep in mind that it hated me first (John 15:18)

... anyone who kills you will think he is offering a service to God (John 16:2)

the prince of this world now stands condemned (John 16:11, cf. 12:12)

....you will weep and mourn while the world rejoices (John 16:20 cf. 11:10)

In this world you will have trouble. But take heart! I have overcome the world (John 16:33 cf. Rev 3:21)

Holy Father, protect them by the power of your name (John 17:11 cf. Rev 7:4, 14:1)

I have given them your word and the world has hated them, for they are not of the world any more than I am of the world (John 17:14 cf. Rev 6:9).

I want those you have given to me to be with me where I am, and to see my glory (John 19:15 cf. Rev 21:23)

They will look on the one they have pierced (John 19:37 cf. Rev 1:7)

I am returning to.... my God and your God (John 20:17 cf. Rev 3:2, 3:12)

There are also similarities with Johns first epistle (paraphrased):

Overcoming the evil one (1 John 2:14)

Overcoming the antichrist (1 John 4:4)

Overcoming the world (1 John 5:4)

Do not love the world or anything in the world (1 John 2:15)

The world and its desires pass away, but the man who does the will of God lives forever (1 John 2:17)

The last hour and the antichrist (1 John 2:18, 2:22, 4:3)

Do not be surprised if the world hates you (1 John 3:13)

I write these things to you who believe... so you may know you have eternal life (1 John 5:13)

The evil one cannot harm the one born of God (1 John 5:18)

The whole world is under the control of the evil one (1 John 5:19)

Keep yourselves from idols (1 John 5:21)

Continue in him, so that when he appears we may be unashamed before him at his coming (1 John 2:28)

Johns second epistle:

Any such person is the deceiver and the antichrist (2 John 1:7)

Watch out that you do not lose what you have worked for so that you may be rewarded fully (2 John 1:8 cf. Rev 3:11).

Johnson in commenting on 9:11 in which the king of the Abyss is called Abaddon in Hebrew and Apollyon in Greek points out that this stylistic trait of giving information in bilingual terms is peculiar to Revelation and John's gospel (Jn 6:1, 19:13, 17, 20, 20:16). However see also Mk 5:41, 15:34, Mat 27: 46.

• John is the only gospel to refer to a spear thrust into Christ's side (Rev 1:7 cf. John 19:34).
• John is the only one to use the word 'tabernacle' (dwelling) Skenoo (4 times in Revelation see 21:3) and John 1:14.
• He calls Jesus the Logos Rev 19:13 cf. John 1:1, 1 John 1:1.

The authorship is of some importance because if he is the same John who wrote the gospel of John, he clearly expected to remain alive until Christ's return, John 21:21-24 and in 1 John 2:18 he says 'it is the last hour'.

If this is so all the events in Revelation would occur over a relatively short time period, and all the visions would be compressed into this time period. What has made Revelation difficult for us to interpret is the long time period that has elapsed since the book was written, so that the visions have been expanded over a much wider time period. Hence we now have the four schools of interpretation.

However the question of authorship is academic, in the sense that this book claims that its author is God, it is the word of God, (Rev 1:1-2), it is the only book in the bible that has such a claim, 1:1. Divine authorship has been accepted by the church by including it in the canon of scripture.

Rev 1:1 The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, 2 who testifies to everything he saw--that is, the word of God and the testimony of Jesus Christ.

Date: around AD. 95 during the reign of Domitian (81-96), some say during Nero's reign 54-68. During Domitians reign emperor worship became widespread. Domitian was in the habit of banishing his enemies, whereas Nero was not, his persecution was local to Rome. Domitian's policy was legal and ore widespread. John was released from Patmos on Domitians death. He tells us that he was on Patmos, suffering because of the word of God and the testimony of Jesus (1:9). It should be noticed that John was told to write what he had seen and send it to the seven churches (1:11, cf. 1:19). Thus he wrote this book on Patmos and sent it to the churches, presumably before his release. That Ephesus had lost its first love and Sardis was dead both point to a late date.

Revelation was clearly written in a time of persecution (Morris):

1. Antipas had been killed (2:13).
2. John was exiled to Patmos because of his faith (1:9).
3. The church in Smyrna was about to suffer including imprisonment (2:10).
4. There are the souls slain because of the word of God and their testimony (6:9).
5. The woman is drunk with the blood of the saints (17:6).

What is also clear is that the majority of the NT will have been written by the time Revelation was written. Both Paul and Peter died during Nero's reign. John makes use of both OT and NT sources in Revelation.

Compare the date that Revelation was written with the dates that other books in the Bible were written:

Romans AD 57

2 Tim: during the reign of Nero 54-68 Paul was martyred after the big fire of Rome in 64.

2 Peter: Peter was martyred during reign of Nero < 68

James: 50s or early 60's

Hebrews: before the destruction of the temple in AD 70.

Acts: AD 63.

Luke: AD 59-63 or 70's or 80's

Mark: AD 50's or 60's or before AD 70.

Matthew: AD 50's to 70's

John: Late in first century

As Lenski points out Revelation itself shows that John wrote the book while he was receiving the visions. While the repeated commands: 'Write!' in 1:19, 14:13, 19:9 might leave the question open as to just when John was to do this writing, John's own statement in 10:4, informs us that he was about to write but was forbidden by the angel for writing what the seven thunders said. John is to write 'into a book' (1:11); in 22:6-19 we see 'this book' completed save for the last few sentences. The angel (22:7-15) and Jesus (22:18,19) speak of 'this book' as one that has already been written, see 22:19. It is therefore, incorrect to think that John wrote in Patmos some time after he saw these visions or waited even until he returned to Ephesus. Lenski also points out that this does present John as writing in 'excitement' because he was in the spirit (1:10, 4:2, 17:3, 21:10), but rather, John's mental faculties were in no way disturbed; on the contrary, they were stimulated, exalted, and functioned with perfection.

Early date: Chilton and Gentry have recently proposed the argument for an early date. Gentry has written a scholarly book on the early dating of Revelation 'Before Jerusalem Fell: Dating the book of Revelation'. They both argue that the late date is almost entirely due to a statement by an early church father, Irenaeus (AD 130-202) who claimed to know Polycarp who knew John. Gentry points out that if an early date is proposed circa AD 64 then most of the judgement visions in Revelation (chs 4-19) could easily be applied to the historical turmoil which came to a head shortly after John wrote. The fulfilment of the majority of its prophecies would then apply to the very beginning of Christianity, rather than to its conclusion. Contained in Revelation might be prophetic allusions to the first Roman persecution of Christianity (AD 64-68), the Jewish war with Rome (AD 67-70), the death of Christianity's first persecutor (Nero Caesar, AD 68), the Roman Civil Wars (AD 68-69), and the destruction of Jerusalem and the temple (AD 70). Chilton's commentary on Revelation takes it to be a prophecy about the fall of Jerusalem in AD 70.

The main points of Gentry's argument for an early date are as follows:

1. Thematic evidence: (Rev 1:7 NIV) Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen. The theme is that of the coming of Christ in judgement which causes men to mourn. Gentry contends that 'those who pierced him' and 'peoples of the earth' refer to the first century Jews. The NT fixes the blame for Christ's crucifixion on the Jews rather than the Romans. Chilton translates the Greek word ge as land rather than earth, the land being the promised land. It should be noted that Jesus warns those in Judea to flee 'When you see Jerusalem being surrounded by armies' (Luke 21:20-24). The coming of Christ in 1:7 refers to his coming in judgement upon the Jews in AD 66-70. In Mat 24:1-2 Jesus refers to the destruction of the temple, in Mat 24:30 "At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory". In Mat 24:34 Jesus says "I tell you the truth, this generation will certainly not pass away until all these things have happened." This is the preterist view which sees Mat 24:30 referring to the coming in judgement against Jerusalem rather than the bodily second coming of Christ.
2. Political evidence: the sixth king of Rev 17:9-10 who reigns now is Nero. This begs the question then of who is the eighth king of verse 11?
3. Architectural evidence: He identifies the temple of 11:1-2 with Herod's temple in Jerusalem. c.f. Luke 21:24 Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.
4. Ecclesiastical evidence: The fact that it is the Jews who are troubling the seven churches (2:9, 3:9) is strong evidence of an early date since after AD 70 the few Jews left alive after the destruction of Jerusalem were dispersed among the nations. Acts is full of illustrations of Jewish persecution of Christianity.
5. Historical evidence: this evidence is surveyed and shows that the evidence of Irenaeus is not overwhelming.

5. OT and NT imagery.

5.1. OT imagery:

Much of the imagery used is derived from the OT, but the theology is NT. John is not slavish to the sources he uses, Austin Farrer talks about the rebirth of images. For example he takes the first plague of Egypt when the Nile turns to blood, even in the wooden buckets and stone jars (Exo 7:16-21). In Revelation this plague is split into two parts (Caird) in the second trumpet a third of the sea is turned to blood and in the third trumpet a third of the drinking water (rivers and springs) is turned bitter so that many people died (Rev 8:8-11).

1) Take for example Rev 12:1 depicting the woman clothed with the sun:

Rev 12:1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head.

At first sight this is meaningless, unless that is we know the OT. Compare this with Joseph's dream:

Gen 37:9 Then he had another dream, and he told it to his brothers. "Listen," he said, "I had another dream, and this time the sun and moon and eleven stars were bowing down to me."

Then this difficult description now means the OT church because the twelve stars are the twelve tribes and the following 5 verses now start to mean something, therefore we do not have to resort to pagan mythology to interpret this sign.

2) As another example look at the beast out of the sea, Rev 13:1.

Rev 13:1-2 And the dragon stood on the shore of the sea. And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name. 2 The beast I saw resembled a leopard, but had feet like those of a bear and a mouth like that of a lion. The dragon gave the beast his power and his throne and great authority.

This reminds us of the beasts that Daniel saw:

Dan 7:2-7 Daniel said: "In my vision at night I looked, and there before me were the four winds of heaven churning up the great sea. 3 Four great beasts, each different from the others, came up out of the sea. 4 "The first was like a lion, and it had the wings of an eagle. I watched until its wings were torn off and it was lifted from the ground so that it stood on two feet like a man, and the heart of a man was given to it. 5 "And there before me was a second beast, which looked like a bear. It was raised up on one of its sides, and it had three ribs in its mouth between its teeth. It was told, 'Get up and eat your fill of flesh!' 6 "After that, I looked, and there before me was another beast, one that looked like a leopard. And on its back it had four wings like those of a bird. This beast had four heads, and it was given authority to rule. 7 "After that, in my vision at night I looked, and there before me was a fourth beast--terrifying and frightening and very powerful. It had large iron teeth; it crushed and devoured its victims and trampled underfoot whatever was left. It was different from all the former beasts, and it had ten horns.

Daniel is then given the interpretation in which the four beasts are four kingdoms:

Dan 7:16-18 I approached one of those standing there and asked him the true meaning of all this. "So he told me and gave me the interpretation of these things: 17 'The four great beasts are four kingdoms that will rise from the earth. 18 But the saints of the Most High will receive the kingdom and will possess it forever--yes, for ever and ever.'

The beast of Revelation is a composite of the four beasts of Daniel.

3) The 144,000 from Rev 7:4-8, this is a census. In the OT when a census takes place the subjects of the census need to pay a ransom. Therefore the 144,000 are the redeemed of the Lord.

Exo 30:12 "When you take a census of the Israelites to count them, each one must pay the LORD a ransom for his life at the time he is counted. Then no plague will come on them when you number them.

4) The seven trumpets and seven bowls are both modelled on the ten plagues on the Egyptians.

5.2. The Exodus theme:

The Exodus of the children of Israel out of Egypt, through the desert to the promised land forms a thread that runs through Revelation (Caird).

i. Firstly the saints are persecuted typified by the cry of the martyrs, Rev 6:10, cf. the cry of the Israelites for deliverance from slavery.

ii. The saints are protected from the effects of the plagues by the seal of God which is reminiscent of the blood of the Lamb applied onto the house to protect the Israelites from the destroying angel, Rev 7:4.

iii. There are references to the plagues on the ungodly in both the seven trumpets and seven bowls, cf. the ten plagues on the Egyptians.

iv. The two witnesses have power to turn the waters into blood and strike the earth with every kind of plague as often as they want, Rev 11:6, just as Moses caused the plagues on the Egyptians.

v. The woman fled into the desert to a place prepared for her by God, where she might be taken care of for 1,260 days, Rev 12:6, the Israelites fled into the desert where they were safe from Pharaoh, they were cared for by God who gave them manna and their shoes and cloths did not wear out.

vi. The dragon pursued the woman who had given birth to the male child, Rev 12:13, just as Pharaoh pursued the Israelites. Note Pharaoh's hat is in the form of a coiled snake, Pharaoh is sometimes called a dragon.

vii. The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the desert, where she would be taken care of for a time, times and half a time, out of the serpent's reach, Rev 12:14, the serpent representing Pharaoh.

viii. The dragon spewed water like a river to sweep the woman away, but the earth helped the woman by swallowing the river, Rev 12:15-16, this corresponds to the drying up of the Red sea.

ix. Those who had been victorious over the beast, stood by the sea and sang the song of Moses, Rev 15:2-3, this was first sang after the Israelites crosses over the Red sea and the Egyptians were destroyed in the sea.

x. The New Jerusalem describes the promised land, a city which has foundations.

xi. There is a reference to the hidden manna in Rev 2:17.

xii. Egypt is mentioned as a persecutor in Rev 11:8.

5.3. Main OT passages used:

The Seven trumpets and seven bowls is based on the plagues of Egypt.

The vision of the throne in heaven is taken from Isa 6 and Ezek 1.

The four horsemen of the Apocalypse are based on Zec 6.

The 144,000 sealed is based on the census taken of Israel, Exo 30:12.

The sealing of the 144,000 is based on Ezek 9:3.

The fifth trumpet, the plague of locusts, is based on Joel 1-3

The mighty angel and the little scroll is based on Ezek 1-3

The two witnesses are based on Moses and Elijah and Zech 4:2-14.

The woman clothed with the sun, moon and crown of twelve stars are based on Joseph's dream Gen 37:9.

The woman's stay in the desert for 1260 days is the same time Elijah was cared for by Ravens and the widow, 1 Ki 17.

The beast out of the sea is from Daniel 7.

The image of the beast is based on Nebuchadnezzar's statue in Dan 3.

The harvest of the earth is based on Joel 3:12.

The sixth bowl is based on Zech 14, Joel 3 and Ezek 37, 38.

Babylon is taken from various OT prophets.

Mourning over Babylon, Ezek 26-28, Isa 23.

The new heaven and new earth are taken from Isa 65.

The New Jerusalem employs imagery from Ezek 48.

The tree of life is taken from Genesis

The Lamb that was slain, Isa 53:7

The last battle between the Lamb and his enemies, Ezek 38, 39

The ten kings, Dan 7:24.

There are also many references to the earthly tabernacle and its articles

The messianic Psalm 2 is quoted from verse 9 three times in Revelation, and there are other more obtuse references to the Psalm, Caird says that Revelation is an exposition of Psalm 2.

(Psa 2) Why do the nations conspire and the peoples plot in vain? {2} The kings of the earth take their stand and the rulers gather together against the LORD and against his Anointed One. {3} "Let us break their chains," they say, "and throw off their fetters." {4} The One enthroned in heaven laughs; the Lord scoffs at them. {5} Then he rebukes them in his anger and terrifies them in his wrath, saying, {6} "I have installed my King on Zion, my holy hill." {7} I will proclaim the decree of the LORD: He said to me, "You are my Son ; today I have become your Father. {8} Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. {9} You will rule them with an iron sceptre ; you will dash them to pieces like pottery." {10} Therefore, you kings, be wise; be warned, you rulers of the earth. {11} Serve the LORD with fear and rejoice with trembling. {12} Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him.

5.4. NT Imagery.

Much NT imagery is used in Revelation.

The seven seals bears a striking similarity to the Matthew 24 discourse.

The two witnesses, cf. Mark 6:7, Acts 1:8.

The foundations of the New Jerusalem, Eph 2:19-22

Herod at Christ's birth

The seal of the Holy Spirit

The transfiguration, Mat 17:2

The Ascension

The rapture

The crucifixion

The resurrection

The antichrist and the man of lawlessness 2 Thess 2:3,

The bride, Eph 5:27

The harvest at the end of the age, Mat 13:39

The Second coming, the harvest of the age

Trampled upon by the Gentiles, Luke 21:24

Philippians, every knee will bow Phil 2:10

The fiery furnace

The devil cast out of heaven

5.5. The Antichrist.

The International Bible Commentary gives the following definition of the antichrist: '[Antichrist: one who assuming the guise of Christ opposes Christ--to be distinguished from 'false Christs' (Mat 24:24), i.e. messianic pretenders. Origen taught that 'all that Christ is in reality, Antichrist offers in false appearance; and so all false teaching which assumes the guise of truth, among heretics and even among heathen, is in some sense antichrist. The incarnation reveals the true destiny of man in his union with God through Christ; the lie of Antichrist is that man is divine apart from Christ'. Abbreviated from Westcott, pp. 69,90.]'. Vine says that antichrist can mean either 'against Christ' or 'instead of Christ' or perhaps, combining them both quotes Westcott above 'one who assuming the guise of Christ opposes Christ'.

The antichrist is the counterfeit of Christ because he proclaims himself to be God (2 Thess 2:4) and authenticates his claim by counterfeit miracles, signs and wonders (2 Thess 2:9). Instead of being the Holy One of God he is totally evil, he will evidence the work of Satan just as Jesus did the work of his Father. Just as the Father lives in Jesus so Satan will live in the antichrist. Judas is a type of the antichrist because Satan came into him as he was to betray Jesus (John 13:27) and both are doomed to destruction (John 17:12 & 2 Thess 2:3).

A comprehensive study of OT and NT references to the antichrist is given by Arthur W Pink in his book 'The Antichrist'. Much has been written on this subject but it should be noted that the antichrist is mentioned only four times as such in scripture and only by John (1 John 2:18, 22, 4:3, 2 John 1:7). It is clearly relevant in ones interpretation of Revelation whether the same John wrote both books because Revelation clearly figures a person who fits the description of the antichrist (Rev 13), however we owe more to Paul's description of the 'man of lawlessness' in 2 Thess 2:1-12 for what we know about the antichrist. John, it seems in his epistles, is more concerned about describing a test for heresy than the coming of the future antichrist.

It is clear from 1 John 2:18 and 1 Thess 2:5 that the early church was clearly taught about the coming of the antichrist, but unfortunately we do not have all of Paul's teaching on this subject. John says that the antichrist is coming and that even now many antichrists have come (1 John 2:18) just as the spirit of the antichrist is coming and is already in the world (1 John 4:3). Similarly Paul talks about the revealing of the man of lawlessness (2 Thess 2:3, 9) and that the secret power of lawlessness is already at work (2 Thess 2:6). John contrasts the Spirit of God with the spirit of the antichrist who does not acknowledge Jesus Christ as coming in the flesh (1 John 4:3, 2 John 1:7) or the man who denies that Jesus is the Christ, ' Such a man is the antichrist--he denies the Father and the Son' (1 John 2:22). That is he denies the most fundamental truth of the gospel that Jesus is the Son of God, God's anointed one, who lived bodily on the earth. The two truths that John is referring to are that Jesus lived on earth as a man (he came in the flesh) and that he was God (he is the Christ). The antichrist denies the unique relationship between the Father and the Son. This is the unique truth of Christianity, that Christians believe and any departure from this is heresy and the first test for heresy. In his gospel John spells out the divinity of Jesus (John 1:1) and the fact that he lived in the world bodily as a man (John 1:14). The whole of John's gospel gives us a description of the relationship between the Father and the Son which also the antichrist and the spirit of the antichrist would deny.

Stott points out from 1 John 2:18-23 that our confession before men of who Jesus Christ is (his humanity and deity) determines whether we possess the Father or not (v22, 23) while in 1 John 4:2-6 our confession of who Jesus Christ is determines whether we have the Spirit of God or not. In 2 John 1:7 those who do not acknowledge Jesus Christ as coming in the flesh (both his humanity and divinity) are both deceivers and the antichrist. The antichrist will carry this to its extreme by proclaiming himself to be God (1 Thess 2:4), counterfeiting miracles to authenticate his claim (v9) and deceiving those refuse to believe the truth about Jesus Christ and delight in wickedness (v12), thus the antichrist clearly denies both the humanity and deity of Christ because he proclaims himself to be God. This also demonstrates that the new age teaching that men are gods is most dangerous.

Berkhof points out that (a) the anti-Christian principle (of the antichrist) was already at work in the days of Paul and John according to their own testimony; (b) that it will reach its highest power towards the end of the world; (c) the Daniel passages about the antichrist (Dan 7:8, 23-26, 11:35 ff.) point to the political and Paul the ecclesiastical (power of the antichrist), while in Revelation 13 both sides are depicted together; the two may be successive revelations of the anti-Christian power; and (d) that probably this power will finally be concentrated in a single individual, the embodiment of all wickedness.