Revelation – Part Six – Prophets, Visionaries, Mental Illness, and Religious Kooks
Revelation – A Book of Visions
Introduction – Part Six
Prophets, Visionaries, Mental Illness and Religious Kooks
Why the East Hesitated: Revelation and the Canon
The book of Revelation almost didn’t make it into the New Testament—not because of a lack of divine inspiration, but because of deep questions about its interpretation and use. While the Western Church embraced the book relatively early, the Eastern Church remained skeptical for centuries.
As Bruce Metzger explains, the Eastern Church’s hesitation wasn’t primarily about whether the apostle John wrote it—though that was debated—it was about the book’s tone, imagery, and potential for abuse. Revelation’s vivid apocalyptic visions, violent judgments, and cryptic symbols made it difficult to interpret and, in the eyes of many Eastern leaders, potentially dangerous. There was a fear that untrained or overly zealous readers might use it to justify extreme or even heretical behavior.
Another concern was its limited use in worship. In the East, liturgical use played a large role in shaping the canon: books regularly read in the church’s gathered worship were more readily accepted as authoritative Scripture. Revelation, by contrast, was rarely read in Eastern liturgies.
In contrast, the Western Church, especially in North Africa and Rome, valued Revelation as a prophetic book that gave hope to the persecuted and affirmed the ultimate triumph of Christ. Figures like Irenaeus and Tertullian defended its apostolic origin and theological depth.
The impasse between East and West persisted for centuries. But eventually, a compromise was reached: the Eastern Church agreed to include Revelation in the canon, but with conditions. It would be recognized as Scripture, but its use in the public worship of the church would remain restricted. Even today, in many Eastern Orthodox traditions, Revelation is not read liturgically, though it is part of the official canon.
Metzger sees this as a fascinating case of canonical tension resolved through ecclesial negotiation. The Church did not come to the canon all at once by unanimous decision, but through prayerful discernment, debate, and—sometimes—carefully crafted compromise.
The Montanist Movement and Revelation
In the 2nd century, a man named Montanus, along with two prophetesses, Priscilla and Maximilla, began teaching what they claimed were new revelations from the Holy Spirit. They believed that the age of the Spirit had begun, that the heavenly Jerusalem was about to descend imminently, and that the end of the world was at hand.
Montanism emphasized extreme asceticism, strict moral rigor, and prophetic utterances. Many Montanists pointed to the book of Revelation—with its visions of judgment, the return of Christ, and the descent of the New Jerusalem—as scriptural support for their radical claims.
This movement gained traction in parts of Asia Minor (modern-day Turkey)—right in the heart of the Eastern Church. Because the Montanists used Revelation to support their apocalyptic and divisive teachings, many Eastern bishops became wary of the book itself. To them, Revelation was associated not with encouragement and hope, but with fanaticism, division, and spiritual chaos.
The Resulting Caution in the East
Bruce Metzger points out that this misuse by Montanists contributed significantly to Revelation’s delayed acceptance in the Eastern canon. The church feared that its symbolic and dramatic language—if not handled carefully—could be used to stir up unrest, inspire cult-like behavior, or distract from the gospel’s call to endurance and holiness.
This is one reason why, even after the book was eventually accepted into the canon (largely through negotiation with the Western Church), it remained liturgically restricted in Eastern worship. Many Eastern churches chose not to read Revelation aloud in their services, a practice that still holds in much of Eastern Orthodoxy today.
Irony and Redemption
Ironically, the very book that warns so clearly against false prophets and spiritual compromise was itself co-opted by extremists—leading to its cautious reception in the very part of the Church where it was likely first circulated.
But in time, the broader Church came to see that the abuse of a text is not the same as its failure. When read wisely, Revelation reveals not a fringe vision, but a deeply faithful one: a prophetic call to patient endurance, unwavering hope, and worship of the Lamb.
In the Spirit: Openness Without Gullibility
When John received the visions we now call the book of Revelation, he tells us he was “in the Spirit on the Lord’s Day”(Rev. 1:10). That phrase alone makes many modern Christians uneasy. In a world full of confusion and competing voices—some beautiful, some destructive—it can be hard to know what it means to be “in the Spirit.”
Let’s be honest: many of us have seen or heard stories that make us cautious. People suffering from mental illness who believed God was speaking to them in harmful or delusional ways. Manipulative leaders who claimed divine visions to gain control. Wild-eyed preachers predicting the end of the world—on a specific date—that came and went with no return of Jesus. We’ve seen “visions” weaponized, sensationalized, and monetized.
So it’s no surprise that many believers today are hesitant to say, “I think God showed me something,” let alone to believe someone else who says it. But here’s the thing: just because something has been misused doesn’t mean it should be discarded. Counterfeits only exist where there is something real. “Beloved, do not believe every spirt, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.” – 1 John 4:1
John’s experience of being “in the Spirit” reminds us that God is still capable of showing us things—not just apocalyptic visions, but insights into our hearts, our lives, our relationships, or even the world around us. But we need wisdom, because real spiritual openness requires real discernment.
Here are three simple, biblical guardrails to help us navigate that space:
1. Measure Everything by the Revelation of Christ in Scripture
Any dream, word, prompting, or “vision” we receive must align with the Jesus we meet in the Gospels. Revelation itself is full of wild and symbolic imagery, but it always points back to the Lamb who was slain. God does not contradict himself. The Spirit who speaks today is the same Spirit who inspired Scripture. If something leads us away from the character of Jesus—humility, love, holiness, grace—it’s not from God.
2. Stay Humble—Even the Prophets Didn’t Always Understand
Even the biblical prophets often didn’t fully grasp the meaning of their visions. Daniel said, “I heard, but I did not understand” (Dan. 12:8). Peter tells us that the prophets searched and inquired carefully about what their own words meant (1 Peter 1:10–12). That means it’s okay to hold spiritual experiences loosely. Say, “I think God may be showing me this,” not “God told me, case closed.” Humility creates space for growth, correction, and maturity.
3. Trust That God’s Goal Is Always Relationship
Whether what you see is a vivid image in prayer or just a quiet insight, the purpose is never to puff you up or give you secret knowledge—it’s to draw you closer to the heart of God. John’s vision didn’t end with fear or confusion. It ended with worship. That’s the test of a true revelation: does it lead you to trust Jesus more, to love others more deeply, to walk in holiness and hope?
So Be Open—but Stay Rooted
You don’t have to be afraid of being “in the Spirit.” You don’t have to reject the possibility that God may want to speak to your heart in a way that is real and personal. But you also don’t need to chase voices or visions. God is not trying to confuse or impress you. He’s trying to love you, lead you, and transform you.
John was in the Spirit—and what he saw changed him, and through him, the Church. You may never see a vision of a throne or a sea of glass, but God can still show you what you need to see: truth, freedom, healing, and hope.
Let your prayer be: “Lord, help me hear You—and help me recognize You when You speak.”
“God, I want to hear from You.
Not for attention. Not for answers. But for relationship.
If there’s something You want me to see, I’m listening.
Help me trust You more.”
💬 Small Group or Discussion Questions
- Why do you think many people today are hesitant to talk about “hearing from God”?
- Have you ever had an experience where you thought God was showing you something? What did you do with it?
- Why is it important to compare what we think we’ve heard with Scripture—especially the life and teachings of Jesus?
- What does humility look like when it comes to spiritual experiences?
- How can we become people who are both open to God’s Spirit and grounded in God’s Word?