InspiringPhilosophy finally made a video about his Eschatology views.

He'd been mentioning casually in Tweets being a Partial Preterist and Post Millenialist for awhile now.  So I can't agree with everything in this video but as someone who's become more open to those views it is interesting, certainly closer to something I could accept then the Partial Preterism of Victorious Eschatology.

Revelation is Paulian

Both people who want to reject Paul as a false Apostle and those who want to remove Revelation from the Canon base a lot of their arguments on a perceived inherent conflict between the two, almost no one is trying to throw out both, rejecting one tends to be tied to an attachment to the other.

This perception has a lot to do with misunderstanding both of them.  Revelation has in my opinion the least to say directly about Soteriology or Justification of any New Testament book, you're supposed to have already gotten the message on that if you've even made it this far.  But if we define what it means to Overcome the same way 1 John 5:5 does, then Revelation can easily be understood as agreeing with Paul's emphasis on Faith.  And Paul does still anticipate a Judgment based on works in 1 Corinthians 3 and 2 Corinthians 5:10.

The crux of the debate is the issue of eating food sacrificed to Idols, which Paul discussed in 1 Corinthians 8 and is relevant to Revelation 2 in the messages to Pergamos and Thyatira.  The argument being that Paul's position on this issue is what Revelation is calling the Doctrine of Balaam and teaching of Jezebel.

Paul is actually taking a sort of middle ground on this issue, he's arguing that when buying food at the market Christians need not concern themselves with if it was or not, because we don't believe in it actually doing anything magical to the food.  But he is still clear to not do it publicly in a public ritual to appease the world.  In Revelation this issue first comes up talking to the church in Pergamos a center of the Imperial Cult, such Public engagements with Idolatry being demanded of Christians to prove their Loyalty to the Emperor is clearly the context.  

People will then cite Paul's statement to Timothy in II Timothy that "all of Asia" had left him to insist none of the Churches in Revelation deemed good can be Paulian.  Paul was using hyperbole, clearly there was a Remnant in Ephesus in the community Timothy himself is a leader of.  So the False Apostles the Church of Ephesus is praised for rejecting could be the very Ravenous Wolves Paul warned them about in Acts 20.  

Also the limits of what Asia meant were a bit amorphous and flexible, all Seven Churches of Revelation were in the Roman Province of Asia, but Acts 16:6 in context is arguably using Asia in a more limited sense where Ephesus might be the only city of Revelation 2-3 to qualify.

I've also seen the accusation that Revelation is contradicting Paul on Jesus being the only Mediator by having this Angel guide John through much of this vision.  Jesus speaks to John directly at the beginning and end of Revelation, but more importantly to say this Angel's role contradicts Paul in Galatians 3:19-20, Hebrews 8:6, 9:15, 12:24 and 1 Timothy 2:5 is to miss the point of what Paul means by Mediator in those passages, Paul is talking about Salvation and Atonement and who we Pray to, it's not a contradiction that Angels will still sometimes be used as messengers, messengers are literally exactly what Angels are, so Paul's acknowledging they still function at all proves they can still be used for exactly what Revelation depicts.

But I want to go further and argue that Revelation is not just compatible with Paul but dependent on Paulian innovations, that it may well be the most Paulian NT book that no one thinks Paul wrote.

It is largely Paul who built the doctrine of The Church as The Temple of God, it has some roots before in Stephen's Acts 7 Sermon, but it's Paul who fully develops it.  And it's a doctrine vital to understanding Revelation, being explicitly in both the message to Philadelphia and chapter 21, but I would argue every reference to The Temple and/or Tabernacle in the book needs to be interpreted through the lens of this doctrine, (same with chapter 14's heavenly Zion which also comes from Paul).  And it does so using specific language from Paul like The Apostles being Foundations in Ephesians 2:20., and Revelation's Pillar imagery could have it roots in things Paul said in Galatians 2:9 and 1 Timothy 3:15.

The concept of being Sealed with The Holy Spirit is another of Paul's ideas Revelation brings up, also the way chapter 14 uses the term Firstfurits I think is tied to how Paul used that term.  And Paul's idea of representing the Word of God as a Sword in Ephesian 6 also seems influential on at least some of the Sword imagery in Revelation.

There is also my theory that the Fifth Trumpet account in Revelation 9 explains the Removal of Restraint referred to II Thessalonians 2.

Luke, the most Paulian Gospel, may well be the most relevant of the Four Gospels to understanding Revelation.  Luke 21:24 specifically is I think being quoted by at least two verses in Revelation, 11:2 and 13:10 though the latter may also have in mind Matthew 26:52.  The end of the message to Laodicea in Revelation 3:20 is possibly drawing on Luke 12:36.  Luke 11:22 uses a specific form of the word Nikao (Overcome, To Conquer) that elsewhere appears only in Revelation 6:2.  Luke is also the only other NT Text to use the word translated "Lake" in Revelation, Lmne.

I added a section on one particular Anti-Revelation Hyper Paulian to my Thyatira post.  I have also written an Amazon Review of that Author's book.

I have increasingly come to hold the view that the John of Revelation is John Mark not the Son of Zebedee.  While Mark is first introduced as an associate of Peter he becomes close to Paul and Barnabas for a time in Acts 13-15 and Mark is mentioned by Paul in a few of his later Epistles.  In fact 2 Timothy 4:11 implies he was in Ephesus with Timothy for a time.

And historically the contexts of the Seven Churches supports them being Paulian Communities.  Only three are mentioned by explicitly those names elsewhere in the New Testament and all of them imply Paulina contexts. 

Ephesus is tired to Paul all over Acts 18-20 and receives a Paulina Epistle and appears to be where Paul was when he wrote 1st Corinthians, meanwhile Timothy was in Ephesus when Paul wrote his Epistles to him.  Thyatira explicitly comes up in the person of Lydia converted by Paul in Philippi, and later Paul visited unnamed cities in Lydia whish could account for Thyatira, Sardis and Philadelphia.  And the Laodiceans are mentioned in Colossians.  

Later traditions sought to make Polycarp of Smyrna a student of John but his own Epistle makes no such claim and rarely quotes books attributed to John, it's content is mostly Paulian.  What I said above make sit possible John Mark was the John the Elder who Polycarp and Papias knew.  Another figure tradition credits with starting the church in Smyrna was said to be Timothy's brother.