Justin Martyr, about the middle of the second century. Eccl., IV, xviii, 8), as well as from his dialogue with the Jew, Tryphon (c.81), held in Ephesus, the residence of the apostle, we know that he admitted the authenticity of the Apocalypse. Andreas, Bishop of Caesarea, in the prologue to his commentary on the Apocalypse, informs us that Papias admitted its inspired character. Caius, a presbyter in Rome, of about the same time, holds a similar opinion.He regarded the Apocalypse as the work of an inspired man but not of an Apostle ( Eusebius, Hist. During the fourth and fifth centuries the tendency to exclude the Apocalypse from the list of sacred books continued to increase in the Syro-Palestinian churches. He contents himself with the statement: "The Apocalypse is by some accepted among the canonical books but by others rejected" (Hist. IV, 33-36); nor does it occur on the list of the Synod of Laodicea, or on that of Gregory of Nazianzus.Perhaps the most telling argument against the apostolic authorship of the book is its omission from the Peshito, the Syrian Vulgate.
Some affirm and others deny their mutual resemblance."For", he says, "this is the doctrine of Cerinthus, that there will be an earthly reign of Christ, and as he was a lover of the body he dreamed that he would revel in the gratification of the sensual appetite ".He himself did not adopt the view that Cerinthus was the writer. Cyril of Jerusalem does not name it among the canonical books (Catech.He next points out how the characteristic terminology of the Fourth Gospel , so essential to the Joannine doctrine, is absent in the Apocalypse.The terms, "life", "light", "grace", "truth", do not occur in the latter.