In his 1967 book Apocalypse: The Book of Revelation, French theologian and sociologist Jacques Ellul provides a detailed exegesis of the Biblical text known as the Apocalypse, or the Book of Revelation. Ellul’s focus is on understanding the Apocalypse in its historical context, and he draws heavily on both theological and sociological research to provide a rich and nuanced analysis.
The first section of Apocalypse focuses on situating the Book of Revelation within the broader context of Biblical eschatology (the study of last things). Ellul argues that the Apocalypse is best understood as a product of its historical moment, specifically the First Jewish-Roman War of 66-70 CE. In this interpretation, the book is not so much a prediction of future events as it is a call to arms for Christians living under the oppressive rule of Rome.
The second section is devoted to an examination of the literary structure of the Apocalypse. Ellul highlights a number of features that are characteristic of apocalyptic literature, including symbolism, dualism, and inclusio (Framing device). He argues that these features should be taken into account when interpreting the text.
The third section contains Ellul’s most controversial claim: that the original author of the Apocalypse was not John the Apostle, as is traditionally believed, but rather a certain Cerinthus, a Gnostic heretic who lived in the late 1st century CE. This claim is based on several pieces of evidence, chief among them being certain theological ideas that are more characteristic of Gnosticism than orthodox Christianity.
For example, Cerinthus believed in a dualistic universe in which the spiritual realm competed with the material world. He also advocated for the Pauline doctrine of the pre-existence of the soul, a position that is clearly Gnostic in nature.”Pauline” means of or relating to the apostle Paul or his teachings and Gnostic refers to a person who has esoteric knowledge of spiritual truths. Gnostics were considered heretics by the early Christians.
According to traditional Christianity, the “pre-existence of a soul” is an idea that was rejected by the apostle Paul and was introduced by false teachers who sought to distort his teachings. However, Ellul argues that the doctrine is actually rooted in Paul’s theology and should be considered part of his legacy.
Cerinthus’ ideas, therefore, are more Gnostic than they are Christian. This evidence, combined with Ellul’s detailed knowledge of Gnosticism, leads him to conclude that Cerinthus was the original author of the Apocalypse.
These ideas are clearly at odds with orthodox Christian teachings, and Ellul argues that they were probably adopted by John the Apostle as part of his effort to make the Book of Revelation more accessible to a wider audience. This interpretation has met with some resistance from traditionalists, but it is certainly an interesting possibility worth exploring.
Whether one agrees with all of Jacques Ellul’s interpretations or not, his book Apocalypse: The Book of Revelation provides a detailed and thought-provoking exegesis of one of the Bible’s most enigmatic texts. For anyone interested in understanding this text in greater depth, Ellul’s book is essential reading.