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When Was the Book of Revelation Written?


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When Was The Book Of Revelation Written?

Author: Wayne Jackson, Christian Courier

Traditionally, the book of Revelation has been dated near the end of the first century, around A.D. 96. Some writers, however, have advanced the preterist (from a Latin word meaning “that which is past”) view, contending that the Apocalypse was penned around A.D. 68 or 69, and thus the thrust of the book is supposed to relate to the impending destruction of Jerusalem (A.D. 70).

A few prominent names have been associated with this position (e.g., Stuart, Schaff, Lightfoot, Foy E. Wallace Jr.), and for a brief time it was popular with certain scholars. James Orr has observed, however, that recent criticism has reverted to the traditional date of near A.D. 96 (1939, 2584). In fact, the evidence for the later date is extremely strong.

In view of some of the bizarre theories that have surfaced in recent times (e.g., the notion that all end-time prophecies were fulfilled with the fall of Jerusalem in A.D. 70), which are dependent upon the preterist interpretation, we offer the following.

External Evidence

The external evidence for the late dating of Revelation is of the highest quality.

Irenaeus

Irenaeus (A.D. 180), a student of Polycarp (who was a disciple of the apostle John), wrote that the apocalyptic vision “was seen not very long ago, almost in our own generation, at the close of the reign of Domitian” (Against Heresies 30). The testimony of Irenaeus, not far removed from the apostolic age, is first rate. He places the book near the end of Domitian’s reign, and that ruler died in A.D. 96. Irenaeus seems to be unaware of any other view for the date of the book of Revelation.

Clement of Alexandria

Clement of Alexandria (A.D. 155-215) says that John returned from the isle of Patmos “after the tyrant was dead” (Who Is the Rich Man? 42), and Eusebius, known as the “Father of Church History,” identifies the “tyrant” as Domitian (Ecclesiastical History III.23).

Even Moses Stuart, America’s most prominent preterist, admitted that the “tyrant here meant is probably Domitian.” Within this narrative, Clement further speaks of John as an “old man.” If Revelation was written prior to A.D. 70, it would scarcely seem appropriate to refer to John as an old man, since he would only have been in his early sixties at this time.

Victorinus

Victorinus (late third century), author of the earliest commentary on the book of Revelation, wrote:

When John said these things, he was in the island of Patmos, condemned to the mines by Caesar Domitian. There he saw the Apocalypse; and when at length grown old, he thought that he should receive his release by suffering; but Domitian being killed, he was liberated (Commentary on Revelation 10:11).

Jerome

Jerome (A.D. 340-420) said,

In the fourteenth then after Nero, Domitian having raised up a second persecution, he [John] was banished to the island of Patmos, and wrote the Apocalypse (Lives of Illustrious Men 9).

To all of this may be added the comment of Eusebius, who contends that the historical tradition of his time (A.D. 324) placed the writing of the Apocalypse at the close of Domitian’s reign (III.18). McClintock and Strong, in contending for the later date, declare that “there is no mention in any writer of the first three centuries of any other time or place” (1969, 1064). Upon the basis of external evidence, therefore, there is little contest between the earlier and later dates.

Internal Evidence

The contents of the book of Revelation also suggest a late date, as the following observations indicate.

The spiritual conditions of the churches described in Revelation chapters two and three more readily harmonize with the late date.

The church in Ephesus, for instance, was not founded by Paul until the latter part of Claudius’s reign: and when he wrote to them from Rome, A.D. 61, instead of reproving them for any want of love, he commends their love and faith (Eph. 1:15) (Horne 1841, 382).

Yet, when Revelation was written, in spite of the fact that the Ephesians had been patient (2:2), they had also left their first love (v. 4), and this would seem to require a greater length of time than seven or eight years, as suggested by the early date.

Another internal evidence of a late date is that this book was penned while John was banished to Patmos (1:9). It is well known that Domitian had a fondness for this type of persecution. If, however, this persecution is dated in the time of Nero, how does one account for the fact that Peter and Paul are murdered, yet John is only exiled to an island? (Eusebius III.18; II.25).

Then consider this fact. The church at Laodicea is represented as existing under conditions of great wealth. She was rich and had need of nothing (3:17). In A.D. 60, though, Laodicea had been almost entirely destroyed by an earthquake. Surely it would have required more than eight or nine years for that city to have risen again to the state of affluence described in Revelation.

The doctrinal departures described in Revelation would appear to better fit the later dating. For example, the Nicolaitans (2:6, 15) were a full-fledged sect at the time of John’s writing, whereas they had only been hinted at in general terms in 2 Peter and Jude, which were written possibly around A.D. 65-66.

Persecution for professing the Christian faith is evidenced in those early letters to the seven churches of Asia Minor. For instance, Antipas had been killed in Pergamum (2:13). It is generally agreed among scholars, however, that Nero’s persecution was mostly confined to Rome; further, it was not for religious reasons (Harrison 1964, 446).

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12 hours ago, truth7t7 said:

When Was The Book Of Revelation Written?

Author: Wayne Jackson, Christian Courier

Traditionally, the book of Revelation has been dated near the end of the first century, around A.D. 96. Some writers, however, have advanced the preterist (from a Latin word meaning “that which is past”) view, contending that the Apocalypse was penned around A.D. 68 or 69, and thus the thrust of the book is supposed to relate to the impending destruction of Jerusalem (A.D. 70).

A few prominent names have been associated with this position (e.g., Stuart, Schaff, Lightfoot, Foy E. Wallace Jr.), and for a brief time it was popular with certain scholars. James Orr has observed, however, that recent criticism has reverted to the traditional date of near A.D. 96 (1939, 2584). In fact, the evidence for the later date is extremely strong.

In view of some of the bizarre theories that have surfaced in recent times (e.g., the notion that all end-time prophecies were fulfilled with the fall of Jerusalem in A.D. 70), which are dependent upon the preterist interpretation, we offer the following.

External Evidence

The external evidence for the late dating of Revelation is of the highest quality.

Irenaeus

Irenaeus (A.D. 180), a student of Polycarp (who was a disciple of the apostle John), wrote that the apocalyptic vision “was seen not very long ago, almost in our own generation, at the close of the reign of Domitian” (Against Heresies 30). The testimony of Irenaeus, not far removed from the apostolic age, is first rate. He places the book near the end of Domitian’s reign, and that ruler died in A.D. 96. Irenaeus seems to be unaware of any other view for the date of the book of Revelation.

Clement of Alexandria

Clement of Alexandria (A.D. 155-215) says that John returned from the isle of Patmos “after the tyrant was dead” (Who Is the Rich Man? 42), and Eusebius, known as the “Father of Church History,” identifies the “tyrant” as Domitian (Ecclesiastical History III.23).

Even Moses Stuart, America’s most prominent preterist, admitted that the “tyrant here meant is probably Domitian.” Within this narrative, Clement further speaks of John as an “old man.” If Revelation was written prior to A.D. 70, it would scarcely seem appropriate to refer to John as an old man, since he would only have been in his early sixties at this time.

Victorinus

Victorinus (late third century), author of the earliest commentary on the book of Revelation, wrote:

When John said these things, he was in the island of Patmos, condemned to the mines by Caesar Domitian. There he saw the Apocalypse; and when at length grown old, he thought that he should receive his release by suffering; but Domitian being killed, he was liberated (Commentary on Revelation 10:11).

Jerome

Jerome (A.D. 340-420) said,

In the fourteenth then after Nero, Domitian having raised up a second persecution, he [John] was banished to the island of Patmos, and wrote the Apocalypse (Lives of Illustrious Men 9).

To all of this may be added the comment of Eusebius, who contends that the historical tradition of his time (A.D. 324) placed the writing of the Apocalypse at the close of Domitian’s reign (III.18). McClintock and Strong, in contending for the later date, declare that “there is no mention in any writer of the first three centuries of any other time or place” (1969, 1064). Upon the basis of external evidence, therefore, there is little contest between the earlier and later dates.

Internal Evidence

The contents of the book of Revelation also suggest a late date, as the following observations indicate.

The spiritual conditions of the churches described in Revelation chapters two and three more readily harmonize with the late date.

The church in Ephesus, for instance, was not founded by Paul until the latter part of Claudius’s reign: and when he wrote to them from Rome, A.D. 61, instead of reproving them for any want of love, he commends their love and faith (Eph. 1:15) (Horne 1841, 382).

Yet, when Revelation was written, in spite of the fact that the Ephesians had been patient (2:2), they had also left their first love (v. 4), and this would seem to require a greater length of time than seven or eight years, as suggested by the early date.

Another internal evidence of a late date is that this book was penned while John was banished to Patmos (1:9). It is well known that Domitian had a fondness for this type of persecution. If, however, this persecution is dated in the time of Nero, how does one account for the fact that Peter and Paul are murdered, yet John is only exiled to an island? (Eusebius III.18; II.25).

Then consider this fact. The church at Laodicea is represented as existing under conditions of great wealth. She was rich and had need of nothing (3:17). In A.D. 60, though, Laodicea had been almost entirely destroyed by an earthquake. Surely it would have required more than eight or nine years for that city to have risen again to the state of affluence described in Revelation.

The doctrinal departures described in Revelation would appear to better fit the later dating. For example, the Nicolaitans (2:6, 15) were a full-fledged sect at the time of John’s writing, whereas they had only been hinted at in general terms in 2 Peter and Jude, which were written possibly around A.D. 65-66.

Persecution for professing the Christian faith is evidenced in those early letters to the seven churches of Asia Minor. For instance, Antipas had been killed in Pergamum (2:13). It is generally agreed among scholars, however, that Nero’s persecution was mostly confined to Rome; further, it was not for religious reasons (Harrison 1964, 446).

The best answer for the dating of the Rev is the internal evidence.

The basic question that the Rev answers is the same question that the children of Israel had been asking for centuries since the captivity in Babylon, "When will Jerusalem be restored to the children of Israel?" The Rev answers that question.

The answer is given in several ways.

---

1st, The seal/trumpets timeline, which together is the 7 sealed scroll. 

The answer is found in 2 places. In the trumpets, between the 5th and 6th trumpets. In the 2 witnesses, it is after the 2 witness return to witness in Jerusalem.

 The restoration is implied by the observation that the 5th trumpet enemies of Israel come out of the abyss and are seen as locusts. When they attack the children of Israel, who are still scattered among the gentile nations at that time, they have no specific direction that they travel. The implication of the locusts direction is that they travel where the wind blows. The wind implies the spirit.

When the 6th trumpet blows the enemies of the children of Israel now have a direction that they travel, east to west, from across the Euphrates River, towards Jerusalem. This shows that between the 5th and 6th trumpet Jerusalem has been restored to Israel.

These events are now past. The 5th trumpet blew in 1929 when the Vatican became a state again. This is an image of the Roman beast nation returning to sit on the seat of the beast, Rome. The locust enemies of Israel were released and the effects were that the children of Israel were driven out of the wilderness of the gentile nations back to Israel to restore Jerusalem, which was fully restored in 1967.

The 2 witness wander in sackcloth, in mourning for Jerusalem, among the gentile nations. Beginning with the measurement of the the spiritual temple of worship in 37 AD, the children of Israel who rejected the covenant were found to be inadequate in their worship and the gentile court was not judged as they had accepted the new covenant. The passage follows the faithful Christian children of Israel wanderings until they return to witness in Jerusalem again, ending their time in sackcloth. There is no specific time in years given to their wandering in sackcloth, but it does show them returning to restore Jerusalem.

-------

Rev 12, The woman, Faithful Christian Israel.

The restoration of Jerusalem is shown by the end of the 3 1/2 times, 1260 symbolic days, in the wilderness. The anchor of the timeline is set by the birth of Jesus and His ascension in 33 AD. The woman is driven into the wilderness of the gentile nations by the Roman dragon beast after 70 AD. The time in the wilderness has a beginning and an end. When the end of the 3 1/2 times in the wilderness is ended, she returns home to Israel and Jerusalem. It would be assumed that the power of the Roman beast nation over the children of Israel is diminished and ended at that time, ending the 3 1/2 times (70 AD - 1967) of domination. 

----

Rev 13, The Roman beast.

The time that the Roman beast is given power over the children of Israel is 42 symbolic months 13:5 (70 AD - 1967). When that time ends the children of Israel return to restore Jerusalem.

-----

Rev 14, The time of the Tribulation of the children of Israel.

The first resurrection of Jesus and the OT saints in 33 AD is shown in vs 14-16. The time of the tribulation of unbelieving Israel is shown by the winepress of v 20, 37 AD-1967. The winepress is trodden without the city, of Jerusalem implied. Once the children of Israel return to be inside the city, of Jerusalem, the time of the winepress being trodden is ended, 1967.

-----

Rev 15 & 16, The Roman beast nation's misery.

As the trumpets and vials are parallel, the restoration of Jerusalem is again between the 5th vial and the 6th vial. The 6th vial shows that the deceived armies from across the Euphrates are moving east to west to attack restored Jerusalem. 

----

Rev 17-18

The restoration is implied by the 10 horns of the beast nation which grow smaller and end, v 3. The horns that grow from the beast nation are the same as the horns of the 4th beast of Dan 7 and the toes of the statue in Dan 2. All of these horns and toes grow smaller and come to an end. When they end, Jerusalem is restored.  

---

Rev 20

The first resurrection shown is Jesus and the OT saints in 33 AD. The chain that restricts the dragon nation v 2, is the same restriction shown in Rev 12 that causes the dragon to spew the waters out after the woman and not being able to pursue her himself. The release of the dragon beast nation in Rev 20 parallels the 5th trumpet opening of the abyss which was 1929. When the dragon beast nation (Vatican) is released he deceives the gentile nations into attacking Jerusalem, which is shown as being restored to Israel. (Also see the parallel to this event of deception in Rev 16:13-16.)

-----

All these examples answer the question of Jerusalem being restored. 

These would be some revelations that could only be shown after the 70 AD destruction.

--

More comments will to come on the dating of the Revelation, such as the date of the opening of the 7 sealed scroll.

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Now, if you will understand this, you can understand the timeline of the 7 times and the restoration of Jerusalem. This shows that the Revelation could not have been written before 70 AD.

The answer is that the 7 sealed scroll could not be opened until after the children of Israel had been scattered into the gentile nations after the fall of 70 AD Jerusalem.

Dan 12:4-9. The scroll/book is sealed until the the time of the end. When is the time of the end? The time of the end is told to us in v. 7, as being after the 3 1/2 times when the power of the holy people is scattered.

The angel that spoke these things was in Babylon in front of Daniel. The angel said that it would be 3 1/2 times until the holy people were scattered. 

The scattering of the children of Israel was in 70 AD when the Roman armies destroyed Jerusalem and the temple, and chased Israel into the gentile nations for 1900 years ish. So the first 3 1/2 times is from the captivity in Babylon until 70 AD.

Not 3 1/2 years, but centuries, about 570 years ish from Babylon until 70 AD.

The point is that after the people of Israel were scattered in 70 AD, then the book/scroll of Dan 12:4 could be opened.

-----

Understand that the book that was sealed, Dan 12:4, was the answer to the question that Israel was asking from 586 BC until 1967, which was, "When will Jerusalem be restored to Israel"? As shown in the previous post, the answer was given in the book of Revelation. Not in the years of men, but shown in a time period by God as 3 1/2 times from 70 AD until 1967, completing the 7 times.

The 3 1/2 times given by the Dan 12:7 angel was the first 3 1/2 times, Babylon until 70 AD.

The second 3 1/2 times is from 70 AD, when Israel was scattered into the gentile nations by Rome, until 1967, when Jerusalem was restored, after the power of Rome (Caesar, Vatican) over the children of Israel was ended.

----

What this means is that the book/scroll that was sealed in Dan 12:4, is the scroll of the 7 seals that Jesus opened in front of John during the vision on the isle of Patmos, in 96 AD ish.

According to the angel of Dan 12:7, the scroll could not be opened before the scattering of Israel into the gentile nations.

-----

In the previous post, the answer to the restoration of Jerusalem in the Revelation was given to the children of Israel several times.

The most obvious are the 2 witness and the woman of Rev 12. Both of the passages use the 1260 symbolic days as showing how long that it would be from 70 AD until Jerusalem is restored. The answer is not in the years of men, but in a timeline set by God.

The 42 months of the 2 witnesses in Rev 11:2, is specific that the gentiles would trample the holy city, Jerusalem, for that time period. It also says in Rev 11:3 that the 2 witnesses will be in sackcloth for 1260 days, the same amount of time that the gentiles trample Jerusalem. This "trampling" is also mentioned by Jesus in Lk 21:4 as how long the remaining times of the gentiles (second 3 1/2 times) that rule over Jerusalem would be, until it was restored. 

The woman of Rev 12 also is in the wilderness of the gentile nations for 1260 days, v 6, which is shown as 3 1/2 times in v 14.

These symbolic time periods, 1260 days, 42 months, and 3 1/2 times in the Revelation are all the same time period, from 70 AD, when the trampling begins and the people are scattered, until 1967 when Jerusalem is restored and the gentile trampling of Jerusalem ends (the second 3 1/2 times). 

-----

These things were partially understood when the Revelation was written, but now, dates can be set, as many of the events like the restoration have already been accomplished.

-----

The events leading up to the the opening of the 7 sealed scroll are seen in each seal being opened.

Briefly, the first 4 seals are a result of Israel rejecting the Pentecost gospel kingdom in 37 AD. The attackers of Israel are the Roman armies of the iron nation in Dan 2, and the 4th beast of Dan 7.

The 5th seal is souls from the resurrection of Jesus and the OT saints.

The 6th seal is the destruction of Jerusalem and the scattering of Israel into the gentile nations in 70 AD.

Primarily, the seals are a result of of God/Jesus withdrawing His blessings of covenant protection over the unbelieving children of Israel and Jerusalem, because of the rejection of the gospel kingdom. The trumpets are showing the continuation of that rejection and the continuation of the persecution by Rome., the iron of Dan 2 and the 4th beast of Dan 7. 

----

The complete 7 times is the same time period as the statue of the gentile nations in Dan 2.

The statue begins when Jerusalem falls to Babylon, the statue ends when Jerusalem is restored to Israel, in 1967, completing the 7 times and the trampling of Jerusalem by the gentile nations.

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My Friends,

The 7 sealed scroll says that this present Jerusalem is going to fall, when the 2 witnesses are killed, by the deception of the Roman beast (Image/Vatican). 

--

In the 6th vial, Rev 16, the details of the deception are given to be that he deceives the kings of the east into attacking Jerusalem. That has already happened.

The Vatican Roman beast recognized the State of Palestine in 2013. The Iran/Vatican treaty was signed in 2015.

The RCC Vatican hates Israel. They tried for centuries to kill them.

He cannot take Jerusalem by himself, because he is only the image earth beast of the Caesar worshiping Roman Empire sea beast.

That is why he must deceive Iran and it's allies in Syria, Iraq, Lebanon, Russia, Egypt, and more.

200,000,000 supporters of the attacks on Jerusalem as the 6th trumpet shows. No, not literal horsemen, but the horsemen spirits of evil, armies that come from across the Euphrates River. All nations the support the end of the children of Israel. Time is running out.

These spirits bring the fiery doctrines of hell fire and sulfur. They are false prophets who chant, "death to Israel". The demons have their souls. Satan is their master. They are marching now. Cain is coming to kill Abel.

---

The 7 sealed scroll is seen in the hand of Jesus when He opened the 7th seal, Rev 8:1. 

Then, it doesn't say what the scroll says, right there.

The next time the scroll is seen is Rev 10:2. It was last seen in the hand of Jesus, now it is seen in the hand of Jesus, and said to be in the form of a messenger, a messenger of the spirit, with a message for John and Israel

Then the scroll is given to John to digest. Since this is in the spirit, and john must understand the message, it is understood by his mind, after digesting the news.

It is sweet, then bitter.

Jerusalem is restored, but then falls a FINAL time.

--

The 2 witnesses are the Word of God, LITERALLY. The scriptures that Israel carries with them since conception.

Zech 4:6, Literally says they are the Word of God. The 2 olive trees v 4, 11-12, Rev 11:4, are the trees that Represent the children of Israel. The  scriptures and the Law and the Prophets. You might think of it as, the spirits that are in the faithful children of Israel by preaching the witness that Jesus is the Messiah and God of Israel.

By this knowledge comes the Holy Spirit oil of the covenant, that flows out to all life itself and keeps it alive, in the Spirit towards God and eternal life.

The oil of the Holy Spirit is love, truth, and for us presently, faith. These are the substances of the spirit that keeps our souls alive in the covenant.

The abilities of the 2 witness, the children of Israel, are all centered on this flow of the Holy Spirit oil and the living water Holy Spirit. 

They withhold the living waters rain or they can withhold the scriptures, etc.----

The witnesses are shown in restored Jerusalem after the times of the gentiles is over, 70 AD - 1967, Rev 11:2, Lk 21:20-24, 24.

Then the resur/rapt happens, 3 1/2 days later.

This is happening in front of us.

After that, human life on this planet ends in the fire from heaven at the 7th (last) trumpet.

--

You might observe that in between the 6th trumpet and the 7th trumpet is the opening of the scroll and it given to John to understand.

The scroll that John understands in the story of the faithful Christian of Israel from the the beginning of the Pentecost gospel kingdom in 33 AD,

it shows the rejection of the gospel by the measuring of the worshipers in the temple 37 AD,

the wandering among the gentile nations after the 70 AD - 1967,

the return at the restoration of Jerusalem, and the end, the very end of all flesh.

---

Here is the point, what the scroll says, is not understood until AFTER THE 6TH TRUMPET HAS BLOWN!

THE 6TH TRUMPET BLEW 20 YEARS AGO WHEN THE USA DRIED UP THE POWER THAT HELD BACK IRAN, THE KINGS OF THE EAST, FROM COMING ACROSS THE EUPHRATES RIVER TOWARDS JERUSALEM.

And the fact, that we understand these things now are showing that the 6th trumpet has blown, and Jesus is coming for the kingdom, it is imminent.

--

Still years away? I don't know. Months away? 12 months? I don't know. 

But the bridegroom is coming! He is almost here!

When the final battle of the War of Armageddon between Israel and Iran takes place, in the very place that is supposed to be, Know that Jerusalem will fall, then 3 1/2 days later, the door to the Ark of the Covenant will be shut forever.

Acts 2:38

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On 1/30/2023 at 9:30 PM, truth7t7 said:

When Was The Book Of Revelation Written?

Author: Wayne Jackson, Christian Courier

Traditionally, the book of Revelation has been dated near the end of the first century, around A.D. 96. Some writers, however, have advanced the preterist (from a Latin word meaning “that which is past”) view, contending that the Apocalypse was penned around A.D. 68 or 69, and thus the thrust of the book is supposed to relate to the impending destruction of Jerusalem (A.D. 70).

A few prominent names have been associated with this position (e.g., Stuart, Schaff, Lightfoot, Foy E. Wallace Jr.), and for a brief time it was popular with certain scholars. James Orr has observed, however, that recent criticism has reverted to the traditional date of near A.D. 96 (1939, 2584). In fact, the evidence for the later date is extremely strong.

In view of some of the bizarre theories that have surfaced in recent times (e.g., the notion that all end-time prophecies were fulfilled with the fall of Jerusalem in A.D. 70), which are dependent upon the preterist interpretation, we offer the following.

External Evidence

The external evidence for the late dating of Revelation is of the highest quality.

Irenaeus

Irenaeus (A.D. 180), a student of Polycarp (who was a disciple of the apostle John), wrote that the apocalyptic vision “was seen not very long ago, almost in our own generation, at the close of the reign of Domitian” (Against Heresies 30). The testimony of Irenaeus, not far removed from the apostolic age, is first rate. He places the book near the end of Domitian’s reign, and that ruler died in A.D. 96. Irenaeus seems to be unaware of any other view for the date of the book of Revelation.

Clement of Alexandria

Clement of Alexandria (A.D. 155-215) says that John returned from the isle of Patmos “after the tyrant was dead” (Who Is the Rich Man? 42), and Eusebius, known as the “Father of Church History,” identifies the “tyrant” as Domitian (Ecclesiastical History III.23).

Even Moses Stuart, America’s most prominent preterist, admitted that the “tyrant here meant is probably Domitian.” Within this narrative, Clement further speaks of John as an “old man.” If Revelation was written prior to A.D. 70, it would scarcely seem appropriate to refer to John as an old man, since he would only have been in his early sixties at this time.

Victorinus

Victorinus (late third century), author of the earliest commentary on the book of Revelation, wrote:

When John said these things, he was in the island of Patmos, condemned to the mines by Caesar Domitian. There he saw the Apocalypse; and when at length grown old, he thought that he should receive his release by suffering; but Domitian being killed, he was liberated (Commentary on Revelation 10:11).

Jerome

Jerome (A.D. 340-420) said,

In the fourteenth then after Nero, Domitian having raised up a second persecution, he [John] was banished to the island of Patmos, and wrote the Apocalypse (Lives of Illustrious Men 9).

To all of this may be added the comment of Eusebius, who contends that the historical tradition of his time (A.D. 324) placed the writing of the Apocalypse at the close of Domitian’s reign (III.18). McClintock and Strong, in contending for the later date, declare that “there is no mention in any writer of the first three centuries of any other time or place” (1969, 1064). Upon the basis of external evidence, therefore, there is little contest between the earlier and later dates.

Internal Evidence

The contents of the book of Revelation also suggest a late date, as the following observations indicate.

The spiritual conditions of the churches described in Revelation chapters two and three more readily harmonize with the late date.

The church in Ephesus, for instance, was not founded by Paul until the latter part of Claudius’s reign: and when he wrote to them from Rome, A.D. 61, instead of reproving them for any want of love, he commends their love and faith (Eph. 1:15) (Horne 1841, 382).

Yet, when Revelation was written, in spite of the fact that the Ephesians had been patient (2:2), they had also left their first love (v. 4), and this would seem to require a greater length of time than seven or eight years, as suggested by the early date.

Another internal evidence of a late date is that this book was penned while John was banished to Patmos (1:9). It is well known that Domitian had a fondness for this type of persecution. If, however, this persecution is dated in the time of Nero, how does one account for the fact that Peter and Paul are murdered, yet John is only exiled to an island? (Eusebius III.18; II.25).

Then consider this fact. The church at Laodicea is represented as existing under conditions of great wealth. She was rich and had need of nothing (3:17). In A.D. 60, though, Laodicea had been almost entirely destroyed by an earthquake. Surely it would have required more than eight or nine years for that city to have risen again to the state of affluence described in Revelation.

The doctrinal departures described in Revelation would appear to better fit the later dating. For example, the Nicolaitans (2:6, 15) were a full-fledged sect at the time of John’s writing, whereas they had only been hinted at in general terms in 2 Peter and Jude, which were written possibly around A.D. 65-66.

Persecution for professing the Christian faith is evidenced in those early letters to the seven churches of Asia Minor. For instance, Antipas had been killed in Pergamum (2:13). It is generally agreed among scholars, however, that Nero’s persecution was mostly confined to Rome; further, it was not for religious reasons (Harrison 1964, 446).

I could not agree more with Wayne Jackson’s assessment, which destroys the preterist viewpoint. I want to take the liberty to expand this conversation, if I may, by asking some logical questions and making some assumptions based on scripture and human nature.

Polycarp was a disciple and also a personal friend of the apostle John. Irenaeus was a disciple (student-follower) of Polycarp and probably also known or been a disciple of John. I would first ask whether Polycarp and Irenaeus had access (a copy) to John’s written scrolls. Or were they taught only verbally from John’s inspired recollection, memory, and witness?

Any good student (i.e., Polycarp – Irenaeus) will take written notes from their teacher and ask questions about things not understood or covered. If your teacher was also your friend, would you not ask any questions confidently outside the classroom in a social environment?

Today the book of Revelation is still largely a mystery to us, with many differing interpretations. Imagine how mysterious the Apocalypse was to the early church fathers. Indeed, the apostle John had more divine insight and wondered what everything revealed meant by his questioning. Being human, he had to have a personal viewpoint and thoughts, one would think. Evidently, John did not reveal what he personally thought, and stuck to what he was told to write.

Under the tutelage of John, there is no further revelation or insight from the two disciples. Only personal interpretation and hermeneutic views are expressed from their discipleship and friendship. I have no doubt that is by design; the apostle John closed out the apostolic age and our canon with the last book of the NT. Polycarp and Irenaeus were the earliest church fathers. There will be no further revelation.

Revelation 1:1 (KJV) The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

So, what and how was John teaching his followers and students?

2 Peter 1:20 (KJV) Knowing this first, that no prophecy of the scripture is of any private interpretation.

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