As a young Christian, by God’s providence, I ended up in a church which had been founded as a result of the “Jesus Movement” of the 1960’s and 70’s, which many people have said was the last great revival of our recent times.
My pastor, Tom Stipe, was a big part of the Jesus Movement and the famous stories of “the tent” at Calvary Chapel in Costa Mesa, CA – which was the temporary sanctuary the church used while their new building was being built. During those times, Tom oversaw the Saturday night outreaches with Christian bands, and then he would share the gospel with those who had gathered to hear the bands. Tom went on to found Maranatha! Music before moving to Colorado to plant a church in Boulder, which later moved to Denver – and which I joined early in early 2000.
Recently a new documentary series came out about the music of the Jesus Movement, focused on one of the great bands from the era called LoveSong. The docuseries is out now on Amazon Prime Video and on SalemNOW. You can also find more information about it by visiting the aBandCalledLoveSong.com.
This documentary tells the story of the Jesus Movement through the eyes of the band, including their famous audition with Pastor Chuck Smith, and the birth of Contemporary Christian Music.
This docuseries reflects the essence and identity of the Calvary Chapel movement and the ongoing legacy of its ministry. I recommend that you check it out!
After my sermon on Matthew 28:1-15, someone asked a great question:
“How does Mary Magdalene weeping at the tomb in John 20:11-18 fit with Matthew’s account of the women meeting Jesus on the way in Matthew 28:8-10?”
After looking into it, there’s a simple and satisfying explanation. But also, this question touches on a larger issue, of how the different Gospel accounts fit together. The different Gospel writers give different perspectives which ultimately complement, rather than contradict each other.
The Women Who Went to the Tomb
Mary Magdalene (Matthew 28:1, Mark 16:1, Luke 24:10, John 20:1)
The other Mary (Matthew 28:1; Mark 15:40; Luke 24:10) — most likely Mary the mother of James and Joseph (also called Joses; cf. Matthew 27:56)
This seems to be the same person Mark calls “Mary the mother of James” (Mark 16:1)
Some people believe this is Mary the Mother of Jesus, while others believe it’s a separate person.
Salome (mother of James and John, the sons of Zebedee) (Mark 16:1)
Joanna (wife of Chuza, a steward in Herod’s household) (Luke 24:10, cf. Luke 8:3)
Other unnamed women who had followed Jesus from Galilee (Luke 23:55; 24:10)
All four Gospel accounts mention Mary Magdalene. John’s Gospel only mentions Mary Magdalene, not to the exclusion of the other women, but only to focus on her previously undocumented encounter with Jesus at the tomb. The fact that Mary Magdalene was not alone is alluded to by John 20:2, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” The plural “we” indicates she wasn’t alone.
The Women Arrive at the Tomb, but Mary Leaves Immediately
As this group of women arrived at the tomb with spices to anoint Jesus’ body, they saw that the stone had been rolled away. At this point, Mary Magdalene appears to separate from the group and run ahead. Having seen the open tomb, she assumes the worst: that someone has taken the Lord’s body (John 20:2). She runs to tell Peter and John, while the other women remain at the tomb.
The Women Encounter the Angel
Matthew 28:2–7; Mark 16:5–7; Luke 24:4–8: While Mary Magdalene is gone, the other women encounter angels at the tomb. Matthew focuses on one angel, who is sitting on the stone, while Mark and Luke mention two inside the tomb.
The angels proclaim the good news: Jesus has risen, just as He said. The women are told to go and tell the disciples that Jesus is alive and will meet them in Galilee. Shaken by what they had seen, and filled with joy, they rush off from the tomb to share the message with the disciples.
Peter and John Run to the Tomb
John 20:2-10; Luke 24:12: Meanwhile, Mary Magdalene reaches Peter and John with the news that, “They have taken the Lord out of the tomb, and we don’t know where they have laid Him.”
Peter and John sprint to the tomb. John arrives first, looks in, and sees the linen clothes. Peter then arrives; he goes in and notices the face-cloth folded up in a place by itself. This detail indicates that whatever happened in the tomb took place in an orderly manner, rather than a chaotic hurry.
Peter and John realize that something significant has happened, but they don’t yet understand that Jesus has risen. They then head back home (to the place where the disciples were staying in Jerusalem).
Mary Magdalene Weeping at the Tomb
John 20:11-18: Once Peter and John have left, Mary is alone at the tomb. She stands outside the tomb weeping. As she weeps, she stops to look inside the tomb. In the tomb, she sees two angels seated where Jesus’ body had lain. She speaks with the angels, but then turns around and sees Jesus standing there, but does not recognize that it is Him (possibly because of back-lighting, or possibly due to the difference in appearance of Jesus’ resurrection body).
Jesus asks Mary why she is weeping. Mary assumes that he is the gardener, but then Jesus speaks her name: “Mary.” Mary then recognizes that the person speaking to her is Jesus.
Mary embraces Jesus, but He tells her not to cling to Him, but to go and tell his “brothers” (disciples) that He is soon going to ascend to the Father.
It seems that Mary is the first eyewitness of the risen Jesus, and she tells the others that she has seen the Lord.
Jesus Appears to the Other Women
Matthew 28:8-10: As the other women are on the way from the tomb, sent by the angels to tell the disciples, Jesus meets them. The women fall at his feet and worship Him – grasping onto Him.
This likely happened shortly after Mary’s encounter. Jesus tells these women to go and tell the disciples to go to Galilee, promising that they will see Him there.
The Women Report to the Other Disciples
Luke 24:9-11; Mark 16:8-11: The women tell the disciples what they have seen, but their words seem like “an idle tale,” and the disciples are reluctant to believe it.
The Road to Emmaus
Luke 24:13-35: Later that day, two disciples are walking toward the village of Emmaus, talking about what happened to Jesus and trying to make sense of it. We don’t know who these disciples were, or if they belonged to “the eleven” or were part of the larger group of Jesus’ followers.
Jesus joins them as they walk and engages them in conversation. They explain their confusion: they had thought that Jesus was the Messiah, but when He was captured and killed, they began to doubt. They also mention the report of the women who had been to the tomb, and that they are struggling to know whether to believe it, because despite the women claiming to have seen the angels and Jesus, when the disciples (including Peter and John) went to check it out for themselves, they saw neither Jesus nor angels at the tomb.
Jesus then said to them, 25“O foolish ones, and slow of heart to believe all that the prophets have spoken! 26Was it not necessary that the Christ should suffer these things and enter into his glory?” 27And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
When the disciples arrive to their destination, Jesus acts as if He will go on further down the road, but they press Him to eat with them. 30When he was at table with them, he took the bread and blessed and broke it and gave it to them. 31And their eyes were opened, and they recognized him. And he vanished from their sight.
They then rush back to Jerusalem to tell the others.
Jesus Appears to the Disciples Behind Locked Doors in Jerusalem
Luke 24:36–43; John 20:19–23: On the evening of that same day, as the disciples were gathered together behind locked doors, Jesus appeared in the room with them.
Jesus showed them His hands and side. He ate with them. He then breathed on them, imparting the Holy Spirit to them (as promised in John 14:17), and conveyed His mission to them. Despite imparting the Spirit, He also tells them to wait in Jerusalem until they are clothed with power from on high – speaking of the empowerment they would receive on Pentecost (cf. Acts 1:8). Even though the disciples have been called to meet with Jesus in Galilee, they will return to Jerusalem for Jesus’ ascension (40 days after the resurrection) and to wait for this empowerment (received 50 days after the resurrection).
During this meeting, Jesus opened their minds to understand the Scriptures, and explained to them everything written about Him in the Law of Moses, the Prophets, and the Psalms (i.e. the entire Hebrew Bible, AKA “Old Testament”). By doing this, Jesus showed them the hermeneutical key to understanding the Bible; that it is a book about Him.
Thomas was not present on this occasion.
Jesus Appears to the Disciples with Thomas Present
John 20:26-29: Eight days later, apparently in the same location in Jerusalem, Jesus appears to the disciples again, this time with Thomas present.
Jesus calls Thomas to not disbelieve, but believe. Having seen Jesus’ wounds and heard His call to believe, Thomas exclaims a confession of faith in Jesus as “My Lord and my God!”
In Galilee
Matthew 28:16-20: Assumedly after the meeting in Jerusalem where Thomas was present, Jesus’ disciples meet Him on a mountain in Galilee, where the disciples worship Him, and Jesus commissions them to go and make disciples of all nations, baptizing them in the name of the Father, the Son, and Holy Spirit.
John 21:1-23: Jesus meets with the disciples on the shore of the Sea of Galilee, where they share breakfast and Jesus restores Peter to a leadership role after Peter’s denial of Jesus on the night of His arrest.
Other Appearances
In 1 Corinthians 15:5-7 Paul the Apostle lists some other appearances of Jesus, but we aren’t quite sure when or where they took place:
A private meeting with Peter (1 Corinthians 15:5)
A large group of over 500 people at one time (1 Corinthians 15:6)
A meeting with James — likely the half-brother of Jesus, who later became the leader of the Jerusalem church and the author of the Epistle of James – (1 Corinthians 15:7)
An appearance to “all the apostles” (apparently a broader group than just “the twelve” (cf. 1 Cor. 15:5)
Conclusion
By harmonizing the Gospel accounts, we get a three-dimensional picture of Jesus’ post-resurrection appearances.
For further study, check out the series of messages I taught a few years ago called “The Resurrected Life” – in which I preached about some of the post-resurrection passages: The Risen Life (2021)
Together, we explore the fascinating story of the conversion of the Vikings to Christianity. Stephen shares how his personal heritage sparked an interest in Viking history and mythology, and how he approaches it from a Christian perspective.
Together we discuss: • What the Viking Age was and how it ended • The political and spiritual dynamics behind Viking conversion to Christianity • The concept of the monomyth and how stories across cultures point to the true story of Jesus • Parallels between Norse mythology and biblical truth • Lessons for engaging neo-paganism and modern spiritual seekers
This conversation blends history, theology, and mission — showing how God’s truth reaches across cultures and centuries.
📌 Subscribe for more episodes of Theology for the People where we bring theological conversations down to earth in a way that is understandable, practical, and engaging.
Click here to listen to the episode, or listen in the embedded player below.
The Conversion of the Vikings: Finding Bridges to the Gospel for Missionary Encounters –
Theology for the People
In this episode of Theology for the People, Pastor Nick Cady is joined by Pastor Stephen Pomeroy from White Fields Community Church to explore the fascinating story of the conversion of the Vikings.Stephen, who also hosts the Viking Legacy and Lore podcast, shares how his personal heritage sparked an interest in Viking history and mythology, and how he approaches it from a Christian perspective. Together we discuss:What the Viking Age was and how it endedThe political and spiritual dynamics behind Viking conversion to ChristianityThe concept of the monomyth and how stories across cultures point to the true story of JesusParallels between Norse mythology and biblical truthLessons for engaging neo-paganism and modern spiritual seekersThis conversation blends history, theology, and mission — showing how God’s truth reaches across cultures and centuries.📌 Subscribe for more episodes of Theology for the People where we bring theological conversations down to earth in a way that is understandable, practical, and engaging.Visit TheologyforthePeople.com for more helpful articles and many topics related to Theology.
I have recently started posting more on the Theology for the People YouTube channel. You can watch this interview on video here:
What is the enduring legacy of the early church councils, and what role should they play in the lives of Bible-believing Christians today?
In this episode of the Theology for the People Podcast, I am joined once again by Matt Pursely, Executive Pastor at Park Hill Church in San Diego, California and graduate of Westminster Theological Seminary with a focus on Historical Theology, to discuss what happened after the Council of Chalcedon (451 AD), and why it matters for believers today.
We also discuss the views of William Lane Craig, who holds to a Neo-Apolinarian Christology which many see as being in conflict with Chalcedon. We explain his view, and how other early councils, such as Constantinople III, speak to it.
We also explain the importance of the debate over monothylitism and dyathelitism and the question of impeccability vs. peccability and whether Jesus was truly tempted internally or if his temptations were merely external.
Click here to listen to the episode, or listen in the embedded player below.
After Chalcedon: The Role of the Early Church Councils for Evangelicals Today – with Matt Pursely –
Theology for the People
What is the enduring legacy of the early church councils, and what role should they play in the lives of Bible-believing Christians today?In this episode, host Nick Cady is joined again by Matt Pursely, Executive Pastor at Park Hill Church in San Diego, California and graduate of Westminster Theological Seminary with a focus on Historical Theology, to discuss what happened after Chalcedon, and why it matters for believers today.We also discuss the views of William Lane Craig, who holds to a Neo-Apolinarian Christology which some see as being in conflict with Chalcedon. We explain what this view is, and how other early councils, such as Constantinople III speak to it. We also explain the importance of the debate over monothylitism and dyathelitism and the question of impeccability vs. peccability and whether Jesus was truly tempted internally or if his temptations were merely external. Subscribe to the Theology for the People YouTube Channel here.Visit the Theology for the People website here.
I have also started posting more on the Theology for the People YouTube channel. You can watch this interview on video here:
In this episode of the Theology for the People Podcast, I speak with Shane Angland about the question of how we got the Bible in its current form.
Shane has been a recurring guest on the podcast, and he has a keen mind and knowledge of historical theology. Shane lives in Ennis, Ireland where he serves at Ennis Evangelical Church. He holds a Masters of Divinity from Dallas Theological Seminary, and has served as a missionary in Ukraine.
From the formation of the Old and New Testaments to the question of the Apocrypha, to the impact of the Council of Trent, this conversation offers clarity on why the Bible is trusted as God’s inspired Word.
Key Topics Discussed
What is the Canon?
Definition: The canon is the list of inspired, authoritative Scriptures distinguished from other valuable writings.
Theological foundation: Scripture is “breathed forth” by God, carrying unique authority for the church (2 Timothy 3:16).
Old Testament Canon Formation
Begins with God’s redemptive acts, particularly after the Exodus and Sinai covenant (Exodus 24, Deuteronomy 31).
Jewish recognition of inspired texts from Moses to Malachi, with a prophetic silence post-Persian era.
Josephus and first-century Jewish consensus on 22 books (equivalent to the 39 books in modern Old Testaments).
No explicit criteria articulated, but guided by the Holy Spirit and covenantal context.
The Apocrypha and Deuterocanonical Books
Includes books like Tobit, Judith, Wisdom, Sirach, 1 & 2 Maccabees, Baruch, and additions to Esther and Daniel.
Historical debate: Some early Christians (e.g., Augustine) accepted these books, while others (e.g., Jerome) did not, aligning with Jewish tradition.
Council of Trent (1546): Roman Catholic Church dogmatically defined these books as canonical, partly in response to Reformation emphasis on scriptural authority (e.g., for doctrines like purgatory).
Eastern Orthodox churches maintain an open canon, avoiding infallible rulings.
New Testament Canon Formation
Tied to the new covenant and apostolic authority, with writings by or connected to apostles (e.g., Mark linked to Peter, Luke to Paul).
Criteria: Apostolic origin, Christ-centered message, and widespread church use in worship.
Early recognition: By the late first century, apostolic writings were distinguished (e.g., Clement’s letters vs. Paul’s epistles).
By the second century, 22–23 of the 27 books were widely accepted, with minor debates on smaller texts (e.g., 2 Peter, 3 John).
Misconceptions Addressed
Myth: The Council of Nicaea (325 CE) decided the canon. Reality: Nicaea focused on church governance, not canon selection.
Myth: Early Christians chose from hundreds of gospels. Reality: The four canonical gospels were the earliest, apostolic, and widely used.
Gnostic “gospels” (e.g., Gospel of Judas) lack historical or apostolic credibility and were not serious contenders.
Why the Delay in Formal Canon Lists of the New Testament?
The early church was decentralized, persecuted, and lacked centralized authority to compile lists.
Canonical texts were illegal, and possession could lead to martyrdom (e.g., 180 CE Carthage trial).
Earliest clear list: Athanasius’ Easter Letter (367 CE), reflecting existing church consensus.
Confidence in Scripture
The Bible’s unity across 66 books, three languages, and 1,500 years testifies to its divine inspiration.
The early church’s careful discernment reflects wisdom, not uncertainty.
Romans 3:2 affirms the Jewish role in preserving the Old Testament oracles, reinforcing trust in the canon’s reliability.
Resources Mentioned
Michael Kruger’s work on the canon (e.g., Canon Revisited).
Josephus’ Against Apion for first-century Jewish canon insights.
Augustine’s On Christian Doctrine.
Quotable Moments
“The canon begins with God’s work of redemption, not human decisions.” – Shane
“The church doesn’t establish the canon; it recognizes it through the Holy Spirit.” – Shane
“The Bible’s coherent message across 1,500 years is a miracle of God’s inspiration.” – Shane
How Did We Get the Bible? Exploring the Formation of the Biblical Canon – with Shane Angland Th.M –
Theology for the People
In this episode, Nick Cady and Shane Angland tackle the critical question: How did the Bible come to be? They explore the formation of the biblical canon, addressing misconceptions, historical processes, and the theological significance of Scripture. From the Old Testament’s roots in God’s redemptive work to the New Testament’s apostolic authority, this conversation offers clarity on why the Bible is trusted as God’s inspired Word. They also discuss the Apocrypha, the Council of Trent’s impact, and how early Jewish and Christian communities recognized canonical texts.Connect with Theology for the PeopleWebsite: theologyforthepeople.comFollow on X: @nickcady
In this episode of the Theology for the People Podcast, I speak with Zhenya Chekushkin: a pastor from Western Ukraine and a longtime friend. Zhenya shares about his experience of growing up in a communist military family in the Soviet Union, coming to faith at age 13, and now leading a church through the ongoing war in Ukraine.
From the fall of the Soviet Union to the rise of evangelicalism and the current conflict, Zhenya offers a firsthand perspective on how God is moving amid chaos—and how listeners can join in.
How You Can be Involved and Support: ◦ Financially: Donate to the Ukraine Relief Fund at whitefieldschurch.com under the giving tab. ◦ In Person: Short-term mission trips (conferences, camps, building projects) or longer-term ministry—contact Jenia via White Fields or social media. ◦ Church Planting: Opportunities available with Calvary Chapel Ukraine’s support. See: cultivatechurchplanting.com • Stay Updated: Email calvarychapelukraine@gmail.com to join Zhenya’s newsletter list (every 2-3 months).
Film Mention: The Book of Eli – A post-apocalyptic tale of a man preserving the Bible, reflecting on morality without God (not sponsored, just Zhenya’s pick!)
Zhenya Chekushkin is a pastor from Western Ukraine and a longtime friend. Zhenya shares his unique story: growing up in a communist military family, coming to faith at 13, and now leading a church through the ongoing war in Ukraine. From the fall of the Soviet Union to the rise of evangelicalism and the current conflict, Zhenya offers a firsthand perspective on how God is moving amid chaos—and how listeners can join in.Support Options:Financially: Donate to the Ukraine Relief Fund at whitefieldschurch.com under the giving tab.In Person: Short-term mission trips (conferences, camps, building projects) or longer-term ministry—contact Jenia via White Fields or social media.Church Planting: Opportunities available with Calvary Chapel Ukraine’s support—reach out for details.Stay Updated: Email calvarychapelukraine@gmail.com to join Zhenya's newsletter list (every 2-3 months).Film Mention: The Book of Eli – A post-apocalyptic tale of a man preserving the Bible, reflecting on morality without God (not sponsored, just Zhenya's pick!).Connect with Us:Subscribe to Theology for the People podcastVisit the Theology for the People website at theologyforthepeople.com
In this episode of the Theology for the People Podcast, I sit down with returning guest Shane to explore the Council of Chalcedon (AD 451), the fourth ecumenical council of the early church.
Recorded live in Colorado during an Expositors Collective training weekend, this conversation traces the events leading up to Chalcedon, its theological breakthroughs, and its messy aftermath.
From the fallout of the Council of Ephesus, to the clash between the Alexandrian and Antiochian schools of Christology, and the mess of Ephesus II, Shane breaks down the stakes: how do we understand the two natures of Christ—human and divine—in one person?
The episode also tackles the political power plays, the deposition of bishops, and the schisms that followed, including the rise of the Oriental Orthodox churches. Plus, hear why Shane sees Chalcedon as both a triumph and a tragedy—and what it still teaches us today.
Resources Mentioned:
The Definition of Chalcedon (available online for further reading).
In this episode, Nick sits down in person with returning guest Shane to explore the Council of Chalcedon (AD 451), the fourth ecumenical council of the early church. Recorded live in Colorado during an Expositors Collective training weekend, this conversation traces the events leading up to Chalcedon, its theological breakthroughs, and its messy aftermath. From the fallout of the Council of Ephesus to the clash between the Alexandrian and Antiochian schools of Christology, Shane breaks down the stakes: how do we understand the two natures of Christ—human and divine—in one person? The episode also tackles the political power plays, the deposition of bishops, and the schisms that followed, including the rise of the Oriental Orthodox churches. Plus, hear why Shane sees Chalcedon as both a triumph and a tragedy—and what it still teaches us today.Resources Mentioned:The Definition of Chalcedon (available online for further reading).Bruce Shelley’s Church History in Plain Language (Fifth Edition).Augustine’s The Unity of the Church on the role and limits of councils.Visit TheologyforthePeople.com
In this episode of the Theology for the People Podcast, we continue our series on the first four ecumenical councils of the early church, diving into the Council of Ephesus (431 AD).
Matthew Pursely, Executive Pastor at Park Hill Church in San Diego, CA, joins us again to explore the theological debates surrounding Nestorius, the nature of Christ, and the implications of the hypostatic union—Jesus being fully God and fully man.
We discuss how this council addressed Nestorianism, affirmed Mary as the “Theotokos” (God-bearer), and shaped Christian understanding of communion and humanity’s connection to Christ.
The Council of Ephesus (431 AD): Hypostatic Union, Nestorianism, & Theotokos – with Matt Pursely –
Theology for the People
In this episode, we continue our series on the first four ecumenical councils of the early church, diving into the Council of Ephesus (431 AD). Matthew Pursely joins us again to explore the theological debates surrounding Nestorius, the nature of Christ, and the implications of the hypostatic union—Jesus being fully God and fully man. We discuss how this council addressed Nestorianism, affirmed Mary as the "Theotokos" (God-bearer), and shaped Christian understanding of communion and humanity’s connection to Christ.Recommended ResourcesFor those wanting to dive deeper into the councils and related theology:Edward Siecienski – The Filioque: History of a Doctrinal ControversyAdonis Vidu – Exploring the Doctrine of Divine InseparabilityJohn Behr – The Nicene Faith (2 volumes) and John the Theologian and the Mystery of ChristKallistos Anatolios – Retrieving NicaeaJohn Henry Newman – Arians of the Fourth CenturyWilliam Bright – Notes on the Canons of the First Four General CouncilsTodd Miles – Superheroes Can’t Save You: Epic Examples of Historic Heresies (compares heresies to superhero archetypes—highly recommended entry-level read).Connect with Us:Subscribe to the Theology for the People podcastVisit the Theology for the People website at theologyforthepeople.com
How did the early church come to a clear understanding of who Jesus is and how the Holy Spirit relates to the Father and the Son? And why did it take more than one council to settle these questions?
In this episode, I’m joined again by Matthew Pursley, Executive Pastor at Park Hill Church in San Diego, CA, and an expert in historical theology. Last time, we discussed the Council of Nicaea, and in this episode, we continue the conversation by diving into the Second Ecumenical Council—Constantinople (381 AD).
We discuss why the Council of Constantinople was necessary even after Nicaea, the role of the Cappadocian Fathers in defining the Trinity, the Filioque controversy, and how this council still shapes our faith to this day.
How did the early church come to a clear understanding of who Jesus is and how the Holy Spirit relates to the Father and the Son? And why did it take more than one council to settle these questions?In this episode, I'm joined again by Matt Pursley, Executive Pastor at Park Hill Church in San Diego, CA, and an expert in historical theology. Last time, we discussed the Council of Nicaea, and in this episode, we continue the conversation by diving into the Second Ecumenical Council—Constantinople (381 AD).We discuss why the Council of Constantinople was necessary even after Nicaea, the role of the Cappadocian Fathers in defining the Trinity, the Filioque controversy, and how this council still shapes our faith to this day. Make sure to visit the Theology for the People website.
Does it describe events which are yet to come (futurist view)?
Does it describe events which were already completed in 70 A.D. (preterist view)?
Or does it not describe any concrete events in the past or present, but poetically describes the battle between good and evil which will rage in every generation until Jesus returns (idealist view)?
One of the biggest factors in determining how Revelation is meant to be understood has to do with the question of WHEN Revelation was written.
Why I Hold a Futurist View of Revelation
I hold a futurist view of Revelation. This is based on a few factors, including internal evidence from the book, such as Revelation 1:19, where Jesus tells John, “Write therefore the things that you have seen, those that are and those that are to take place after this.” This verse gives us the outline of the Book of Revelation:
“The things that you have seen” = Chapter 1: The vision of Jesus Christ
“Those that are (now)” = Chapters 2-3: The messages to the seven churches
“Those that are to take place after this” = Chapters 4-22
The words “after this” in Greek are: “Meta tauta.” Revelation chapter 4 begins with those exact words in Greek: “Meta tauta” – which indicates that this is the beginning of the section that will describe the things which are “to come,” i.e. future events.
Additionally, I hold a Futurist view of Revelation because I find the find the Idealist and Preterist views to be unconvincing and/or problematic.
When it comes to the Idealist view, I find it to be too simplistic. This view suggests that Revelation is a fantastical, poetic description of the ongoing battle between good and evil, and that in the end Jesus will win, and that it was written in order to encourage beleaguered and persecuted believers throughout history. If that is the case, then the length of the book is confusing; why write such a long and detailed book if none of the symbols actually correlate to anything concrete? Why not just say, “Things will be hard, but Jesus will win in the end.” Is this book some sort of ancient Manga or Fan Fiction? It seems to be more than that. Also, the book isn’t written only to encourage persecuted Christians, but to challenge complacent Christians.
Why Preterism Requires an Early Date for the Writing of Revelation
Whereas the Idealist view of Revelation takes an allegorical view of what is written in the text, the Preterist and Futurist positions both take a more literal approach to reading Revelation.
So, when we read in Revelation 1:3 that Revelation is a “prophecy” – that indicates that it is describing events which were yet to take place when the book was written.
Preterists read Revelation through the interpretive lens which views Revelation as a fantastical description of the destruction of Jerusalem, which took place in 70 A.D.. Adherents of this view believe that this was God’s judgment upon the Jewish people of that city for rejecting Jesus as the Messiah, and that this was the fulfillment of Jesus’ promise in Matthew 24 that He would “return.” They say that Jesus did not return physically or literally, but that He returned “figuratively” in the Roman military, in order to bring judgment upon the Jewish residents of Jerusalem who had rejected Him and had Him crucified, and who persecuted the early Christians.
In order for this view to work, Revelation must have been written in the 60’s A.D. in order to be a prophecy which foretold future events.
There are at least two major issues with this view:
In this case, the book of Revelation would have only been a prophecy which spoke about future events for just a few years.
Early Christian writings tell us that John wrote Revelation in the 90’s A.D.. The Preterist view is a later view, which was not held by those closest to the writing of the book, and it requires a person to dismiss the witness of those who were lived just a few decades after it was written and who tell us when John wrote the book.
Early Christian Sources Universally Support the View that Revelation was Written in the 90’s A.D.
The earliest and most authoritative historical source for the dating of Revelation is Irenaeus (c. A.D. 180). In his work Against Heresies (5.30.3), Irenaeus states that John received his apocalyptic vision “almost in our own generation, at the close of Domitian’s reign.”
Emperor Domitian reigned from 81 to 96 AD.
This testimony is significant because Irenaeus was a disciple of Polycarp, who was a disciple of John himself. If Revelation had been written in the 60’s A.D. during the reign of Nero, we would expect Irenaeus to have been aware of this and to have mentioned it. Instead, he places John’s vision in the time of Domitian, around A.D. 95-96.
Other early church fathers affirm John’s exile under Domitian:
Clement of Alexandria (c. A.D. 200) states that John was released from his banishment to Patmos after the death of “the tyrant,” and that after John’s time on Patmos, he returned to Ephesus and ministered there until his death (Salvation of the Rich 42).
Victorinus (late 3rd century), in his commentary on Revelation, explicitly states that “He [John] was on the island of Patmos, condemned to the mines by Caesar Domitian, where he saw the apocalypse, which he published after being released on the death of the emperor.”
Eusebius (early 4th century), in Church History (3.18.1), confirms that John was exiled under Domitian and returned after his reign ended.
Pliny the Younger, not a church father, but a Roman historian, writes that Nerva, who began ruling Rome in 96 A.D. after Domitian’s death, immediately pardoned all of Domitian’s exiles and allowed them to return home (Epistles 1.5.10;9.13.5) – which supports the claim that John was exiled by Domitian on Patmos and was released from exile upon Domitian’s death.
This early testimony is quite clear, and dates the book to the 90’s A.D.. If Revelation had been written under Nero in the 60’s, we would expect at least some early Christian writers to talk about it, but instead they only describe a later date.
Thus, since Revelation itself tells us that it is a prophecy describing future events, that means that the things described in Revelation must all be things which were not fulfilled in the destruction of Jerusalem in 70 A.D.
Internal Evidence Also Supports the Later Date
In addition to the historical evidence, some internal clues in Revelation itself support a post-A.D. 70 date, such as the description of the church in Laodicea in Revelation 3:17, where it is described as wealthy and complacent. Historically, Laodicea suffered a devastating earthquake in A.D. 60, but it had fully recovered by Domitian’s time. If Revelation were written before A.D. 70, it is unlikely that Laodicea would have been in such a prosperous condition.
Conclusion
The argument for an early date of Revelation is largely driven by a theological presupposition that needs to find a way for Revelation to have been written before 70 A.D.. I would argue that this is not the right way to do theology. The historical evidence, particularly the testimony of early Christian sources, supports a later date. The fact that John was exiled to Patmos under Domitian aligns with everything we know from early church history and Roman history.
Sources:
Weima, The Sermons to the Seven Churches of Revelation, Baker Academic, 2021
Theology for the People 