Deep Exegesis:The Mystery of Reading Scripture

Writer of Fancy: The Playful Piety of Jane Austen

Solomon Among the Postmoderns

The Baptized Body

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

Against Christianity

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church

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History: Patristic Higher Criticism

Eusebius quotes selections from Dionysius of Alexandria’s response to Nepos’s millennial reading of Revelation.  Dionysius notes that some believe that “the author of the book was not even one of the saints, or a member of the church, but Cerinthus, the founder of the sect called Cerinthian after him.”  Dionysius does not agree, but neither does he think the John of Revelation is identical to the John of the gospel:

“I am not prepared to admit that he was the apostle, the son of Zebedee and brother of James, who wrote the gospel entitled According to John and the general epistle.  On the character of each, on the linguistic style, and on the general tone, as it is called, of Revelation, I base my opinion that the author was not the same.”

Stylistic concerns are important: “By the phraseology also we can measure the difference between the Gospel and Epistle and the Revelation.  The first two are written not only without any blunders in the use of Greek, but with remarkable skill as regards diction, logical thought, and orderly expression.  It is impossible to find in them one barbarous word or solecism, or any kind of vulgarism.”  But Revelation: “I observe that his language and style is not really Greek: he uses barbarous idioms, and is sometimes guilty of solecisms.”