(updated from Sept 2020)
Now in our Revelation Red Pill Series I'd like to take a turn to look at how others throughout Church history have viewed the Apocalypse...ie the "Revelation of Jesus Christ" and so called "end times events?" How did great minds and theologians like Martin Luther, St Augustine, the Pilgrims, view Matthew 24? Did they put Revelation into the distant future? Did they feel they were living through the Tribulation like the Pilgrims or Johnathan Edwards? When did the idea of a rapture first come to light, how did it take such a hold on the modern western church? I would love to dive right into the 19th Century and show how those who began to develop the idea of a rapture and seven year Tribulation, such as Edward Irving, Margaret MacDonald, and flesh out this new theology, like John Nelson Darby, truly believed that in moments of prayer they were interpreting Bible prophesy in a completely new way. They felt special to be the first to "rediscover" these truths and even see prophesy in a way no one had ever done before. During the 1800's many "special" people with "uniquely Divinely Revelation" came on the scene during the Second Great Awakening that sprang up not just in America but across the pond in Great Britain, in Scotland, Ireland, and England. But to understand how this new theology, that is taught in most evangelical churches today, save the Presbyterians and Episcopalians, we need to start at the beginning, and by the beginning, I mean, when and where and who wrote the book that has spawned such controversy and mystery over the past two millennia.
This scholar has recently changed his mind on the dating of the book of Revelation
Biblical scholar Ken Gentry: There are two basic positions on the dating of Revelation, although each has several slight variations. The current majority position is the late-date view. This view holds that the Apostle John wrote Revelation toward the close of the reign of Domitian Caesar — about A.D. 95 or 96. The minority view-point today is the early-date position. Early-date advocates hold that Revelation was written by John prior to the destruction of Jerusalem and the Temple in A.D. 70.
I hold that Revelation was produced prior to the death of Nero in June, A.D. 68, and even before the formal engagement of the Jewish War by Vespasian in Spring, A.D. 67. My position is that Revelation was written in A.D. 65 or 66. This would be after the outbreak of the Neronic persecution in November, 64, and before the engagement of Vespasian’s forces in Spring of 67.
Though the late-date view is the majority position today, this has not always been the case. In fact, it is the opposite of what prevailed among leading biblical scholars a little over seventy-five years ago. Late-date advocate William Milligan conceded in 1893 that “recent scholarship has, with little exception, decided in favour of the earlier and not the later date.” Two-decades later in 1910 early-date advocate Philip Schaff could still confirm Milligan’s report: “The early date is now accepted by perhaps the majority of scholars.”
https://postmillennialworldview.com/2015/06/10/revelations-early-date-1/
"In other words, determining the date of a writing, determines the historical
circumstances that existed at that time, and understanding those circumstances is
necessary to properly interpret what was written. Paul’s letter to the Galatians is a
great example. If we were to push the date of Galatians ahead from its recognized
date of 51-55 A.D. to 75 A.D., the interpretation of portions of the letter would
drastically change.
Paul rebukes the Galatians for observing “days and months and seasons and years”
(4:10), which is a direct allusion to the Jewish feast days and ceremonies. But, those
Jewish feast days could only be observed while the temple in Jerusalem was still
standing. This means that Galatians must have been written prior to the
destruction of Jerusalem and the temple, while it was still possible to observe the
Jewish feast days.
And here is the point. If we push the writing of Galatians out beyond 70 A.D. and
the destruction of Jerusalem and the temple, we are forced to interpret the
observance of “days and months and seasons and years” as something other than
Jewish feast days, as they could no longer be observed after that time. Such an
interpretation would be completely foreign to the context, and would distort the
flow of the book
We see the same implications in Paul’s first letter to the Corinthians. In 7:25-31, Paul advises virgin men to remain as they are and to “not seek a wife” (7:26-27). Why? Paul says, “because of the present distress” (impending distress - NET). And, in connection to that present distress, Paul says that the form of that world was “passing away” (7:31). So once again, here is the application concerning the dating of the letter. If 1 Corinthians 1 was written prior to the destruction of Jerusalem and the temple in 70 A.D. (57 A.D.), then Paul’s advice for virgins not to marry due to the “present/impending distress” and the “form of the world” passing away, can be interpreted through those historical circumstances and their significance. In other words, the present/impending distress can be understood as the time of tribulation and suffering that had already began for the church and would be extended to Old Covenant Israel prior to the destruction of Jerusalem and the temple in 70 A.D. To first century Jews, that destruction in a very real sense meant the passing away of the “form” of their world. At the removal of the temple and its religious observances, “days and months and seasons and years” - the form and expression of their covenant world - passed away. For a young man to marry and bring a family into a world that was destined to perish in just over a decade, was not wise. Paul was attempting to spare them that inevitable tribulation (7:28). However, if the dating of 1 Corinthians was to be pushed beyond 70 A.D., then Paul’s words could not possibly apply to that event, but must apply to some other time of “impending distress” connected to the passing away of the form of another “world”. In that case, the second generation of the Church should have continued to advise its young virgin men not to marry, just the apostle Paul had. As we can see, the proper dating of a book has significant implications on its interpretation. Wrong dating in most cases will result in wrong interpretation. This is true for the book of Revelation, specifically as it relates to the destruction of Jerusalem in 70 A.D
Those who hold the late date of Revelation will generally approach the book in one or more of the following three ways: A) The Idealist (spiritual) View: This view uses an allegorical method to interpret the book. In the idealist view, the events of the book are not tied to any specific historical events, nor is there any concrete meaning or significance attached to those events. B) The Historicist View: This view teaches that the events of Revelation symbolically represent the course of history from the apostle’s life until the end of time, or the end of the Christian age. For example, Steve Gregg says, Chapters 1-3 are viewed as “seven periods in church history. The breaking of the seal in chapters 4-7 symbolize the fall of the Roman empire. The trumpet judgments in chapters 8-10 represent the invasions of the Roman empire by the Vandals, Huns, Saracens, and Turks…” (2) C) The Futurist View: The futurist view generally views the events of chapters 4-22 as yet to take place sometime in our future. This view is widely popular among Christians today. The most popular version of the futurist view is known as dispensationalism. For those who hold this view, the contents of the book have nothing to do with the judgment and destruction of Jerusalem in 70 A.D., and therefore that event is insignificant in the interpretation of Revelation
Those who hold the early date of Revelation will generally approach the book in
one of the following two ways:
A) The Partial Preterist View:
Those who hold to this view see some if not most of the events of Revelation as
fulfilled in the first century surrounding the Jewish war and the fall of Jerusalem
between 66-70 A.D.
B) The Full Preterist View:
Those who hold to this view see all of the events of Revelation as fulfilled in the first
century surrounding the Jewish war and the fall of Jerusalem between 66-70 A.D.
In both the partial and full preterist views, chapters 1-3 are generally seen as the
conditions of and subsequent warnings to the seven literal churches of Asia just
prior to the beginning of the Neronic persecution in 64 A.D. While chapters 4-22
are seen as events leading up to and resulting from the fall of Jerusalem in 70 A.D.
In both preterist views the judgment and destruction of Jerusalem in 70 A.D. is
highly significant in the interpretation of the Revelation.
https://reformedeschatology.com/wp-content/uploads/2018/08/Dating-the-Book-of-Revelation-2.pdf
Revelation 1
1The Revelation of Jesus Christ, which God gave Him to show His servants—things which must shortly take place. And He sent and signified it by His angel to His servant John, 2who bore witness to the word of God, and to the testimony of Jesus Christ, to all things that he saw. 3Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.
vs 9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
Well, The author does us a great service...he tells us who he is and where he is. There are many clues within and outside the book at to when but off the bat I'm going to go with...
AD 65
The Isle of Patmos...
An interesting vacation spot if you ever have the opportunity! The Isle of Patmos!
https://archaeologynewsnetwork.blogspot.com/2017/11/hidden-crypts-discovered-at-cave-of.html
As we look at the date that Revelation is written care must be taken to search out the overarching theme, who it is written to, and why...
We know that he is writing to seven real churches and addresses them individually with wisdom and care.
Within the book we see that the second Exodus theme... From Moses to Christ, now Revelation is an Exodus motif,
Revelation 18:4 "Then I heard another voice from heaven say: "'Come out of her, my people,' so that you will not share in her sins, so that you will not receive any of her plagues;"
God's people escaping the wrath of God.
It's a book From an Old Jerusalem to the New Jerusalem
The Old Jerusalem called the Harlot city... because that Old Jerusalem had committed treason agaisnt her husband... killed the prophets, crucified the Son of God. Jesus said it's impossible for a prophet to die except in Jerusalem. Jerusalem is the city that had turned it's back "we have not king but Caesar..." was the cry of the crowd at the trial of Jesus
An old creation to a new... behold I make all things new
Side note... everyone needs to read through the book of Revelation from start to finish in one sitting, read it outloud if you can, read it several times. You will begin to see themes popping out and how it flows together in a magnificent way..
The backstory is the mounting campaign against Jerusalem that culminated in the total destruction of Jerusalem in 70 AD by Titus that had begun under Nero.
Jerusalem was a major city at that time. Commerce, travel. Many people thought it was the end of the world with the destruction of Jerusalem.
But what of the date, when was Revelation written?
Ken Gentry has written and researched extensively about this topic. He wrote a book titled Before Jerusalem Fell which is full of original source documents that puts Revelation decidedly before the fall of Jerusalem and I'm going to show you why this is so important.
The current majority position is the late-date view. This view holds that the Apostle John wrote Revelation toward the close of the reign of Domitian Caesar — about A.D. 95 or 96. The minority view-point today is the early-date position. Early-date advocates hold that Revelation was written by John prior to the destruction of Jerusalem and the Temple in A.D. 70.
I hold that Revelation was produced prior to the death of Nero in June, A.D. 68, and even before the formal engagement of the Jewish War by Vespasian in Spring, A.D. 67. My position is that Revelation was written in A.D. 65 or 66. This would be after the outbreak of the Neronic persecution in November, 64, and before the engagement of Vespasian’s forces in Spring of 67.
Though the late-date view is the majority position today, this has not always been the case. In fact, it is the opposite of what prevailed among leading biblical scholars a little over seventy-five years ago. Late-date advocate William Milligan conceded in 1893 that “recent scholarship has, with little exception, decided in favour of the earlier and not the later date.” Two-decades later in 1910 early-date advocate Philip Schaff could still confirm Milligan’s report: “The early date is now accepted by perhaps the majority of scholars.”
Generally it is the practice of late-date advocates to begin with the evidence from tradition, while early-date advocates start with the evidence from self-witness.
The Temple in Revelation 11
In Revelation 11:1, 2 we read:
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
Here we find a Temple standing in a city called “the holy city.” Surely John, a Christian Jew, has in mind historical Jerusalem when he speaks of “the holy city.” This seems necessary in that John is writing scripture and Jerusalem is frequently called the “holy city” in the Bible. For example: Isaiah 48:2; 52:1; Daniel 9:24; Nehemiah 11:1-18; Matthew 4:5; 27:53. In addition, verse 8 informs us that this is the city where “also our Lord was crucified.” This was historical Jerusalem, according to the clear testimony of Scripture (Luke 9:22; 13:32; 17:11; 19:28). Interestingly, historical Jerusalem is never mentioned by name in Revelation. This may be due to the name “Jerusalem” meaning “city of peace.” In Revelation the meanings of specific names are important to the dramatic imagery. And so it would be inappropriate to apply the name “Jerusalem” to the city upon which woe and destruction are wreaked.
Now what Temple stood in Jerusalem? Obviously the Jewish Temple ordained of God, wherein the Jewish sacrifices were offered. In the first century it was known as Herod’s Temple. This reference to the Temple must be that historical structure for four reasons:
(1) It was located in Jerusalem, as the text clearly states in verse 8. This can only refer to the Herodian Temple, which appears over and over again in the New Testament record. It was the very Temple which was even the subject of one of Christ’s longer prophetic discourses (Matt. 23:37-24:2ff).
(2) Revelation 11:1, 2, written by the beloved disciple and hearer of Christ, seems clearly to draw upon Jesus’ statement from the Olivet Discourse. In Luke 21:5-7, the disciples specifically point to the Herodian Temple to inquire of its future; in Revelation 11:1 John specifically speaks of the Temple of God. In Luke 21:6 Jesus tells his disciples that the Temple will soon be destroyed stone by stone. A comparison of Luke 21:24 and Revelation 11:2 strongly suggests that the source of Revelation’s statement is Christ’s word in Luke 21.
- Luke 21:24b: “Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles be fulfilled.”
- Revelation 11:2b: “it is given unto the Gentiles: and the holy city shall they tread under foot for forty and two months.”
The two passages speak of the same unique event and even employ virtually identical terms.
(3) According to Revelation 11:2 Jerusalem and the Temple were to be under assault for a period of forty-two months. We know from history that the Jewish War with Rome was formally engaged in Spring, A.D. 67, and was won with the collapse of the Temple in August, A.D. 70. This is a period of forty-two months, which fits the precise measurement of John’s prophecy. Thus, John’s prophecy antedates the outbreak of the Jewish War.
(4) After the reference to the destruction of the “temple of God” in the “holy city,” John later speaks of a “new Jerusalem” coming down out of heaven, which is called the “holy city” (Rev. 21:2) and which does not need a temple (Rev. 21:22). This new Jerusalem is apparently meant to supplant the old Jerusalem with its temple system. The old order Temple was destroyed in August, A.D. 70.
Thus, while John wrote, the Temple was still standing, awaiting its approaching doom. If John wrote this twenty-five years after the Temple’s fall it would be terribly anachronous. The reference to the Temple is hard architectural evidence that gets us back into an era pre-A.D. 70.
A comparison of Luke 21:24 and Revelation 11:2 strongly suggests that the source of Revelation’s statement is Christ’s word in Luke 21.
• Luke 21:24b: “Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles be fulfilled.”
• Revelation 11:2b: “it is given unto the Gentiles: and the holy city shall they tread under foot for forty and two months.”
The two passages speak of the same unique event and even employ virtually identical terms.
(3) According to Revelation 11:2 Jerusalem and the Temple were to be under assault for a period of forty-two months. We know from history that the Jewish War with Rome was formally engaged in Spring, A.D. 67, and was won with the collapse of the Temple in August, A.D. 70. This is a period of forty-two months, which fits the precise measurement of John’s prophecy. Thus, John’s prophecy antedates the outbreak of the Jewish War.
(4) After the reference to the destruction of the “temple of God” in the “holy city,” John later speaks of a “new Jerusalem” coming down out of heaven, which is called the “holy city” (Rev. 21:2) and which does not need a temple (Rev. 21:22). This new Jerusalem is apparently meant to supplant the old Jerusalem with its temple system. The old order Temple was destroyed in August, A.D. 70.
Thus, while John wrote, the Temple was still standing, awaiting its approaching doom. If John wrote this twenty-five years after the Temple’s fall it would be terribly anachronous. The reference to the Temple is hard architectural evidence that gets us back into an era pre-A.D. 70.
Irenaus
An early date is not possible, Dispensationalists say, because of the testimony of Irenaeus, a disciple of Polycarp, who is said to have been a disciple of the apostle John. The following statement made by Irenaeus (120-202 AD), and quoted later by Eusebius (263-339) and others, is often seen as the foundation for the “late date” theory which holds that the book of Revelation was written in 95-96 AD:
We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian’s reign (Grant Jeffrey, 2001).
(new edited version on Irenaus)
At face value, it could appear that Irenaeus said John received his vision during the time of Domitian, who reigned from 81-96 AD and was the last emperor of the Flavius Dynasty. However, a number of objections have been made against this conclusion. Among these are the following, articulated by Richard Joseph Krejcir (2009 [1]), who at first set out to prove through research that Revelation was written around 95 AD but changed his stance as he viewed the evidence: [1] This is a second-hand quote, a paraphrase of a statement originally made by Polycarp.
[2] It is not entirely clear what Polycarp meant when he said “that was seen.” (The original manuscript of Irenaeus’ work, in ancient Latin, no longer exists in any legible condition, and those who first translated it complained at the time about the poor condition of the manuscript evidence of his work. Some translators contended that the phrase should have been translated “he was seen,” meaning that Irenaeus was referring to John, rather than his apocalyptic vision, being seen during Domitian’s reign.)
[3] The writings of Irenaeus suffer from credibility and textual issues. For example, in the same publication from which this quote comes, Irenaeus stated that Jesus ministered for more than 15 years and was crucified at the age of 50
Kurt Simmons (2009 [1]) cites the following opinion given by Robert Young, the author of Young’s Analytical Concordance, in his commentary on Revelation written around 1885:
It was written in Patmos about A.D. 68, whither John had been banished by Domitius Nero, as stated in the title of the Syriac version of the book; and with this concurs the express statement of Irenaeus in A.D. 175, who says it happened in the reign of Domitianou – i.e., Domitius (Nero). Sulpicius, Orosius, etc., stupidly mistaking Dimitianou for Domitianikos, supposed Irenaeus to refer to Domitian, A.D. 95, and most succeeding writers have fallen into the same blunder. The internal testimony is wholly in favor of the early date.
Kenneth L. Gentry, Jr. (1998) records the following quote from the Muratorian Canon (written around 170 AD): “[T]he blessed Apostle Paul, following the rule of his predecessor John, writes to no more than seven churches by name…John too, indeed, in the Apocalypse, although he writes to only seven churches, yet addresses all” (pp. 93-94). By calling John the predecessor of Paul, and saying that Paul followed John’s rule, the writer of this canon clearly taught that John wrote to the seven churches (Revelation 2-3) before Paul finished writing all of his epistles. The ‘Monarchian Prologues,’ dating back to 250-350 AD, make the same claim. It’s universally agreed that Paul died in 67 or 68 AD.
Other sources during the first several centuries after Christ also refer to an earlier date for the writing of Revelation, even explicitly. Krejcir (2009 [2]) cites statements from three sources: [1] The ‘Muratorian Fragment,’ dating back to 170-190 A.D., overtly states that the book of Revelation was written during the reign of Nero (who reigned from 54-68 AD). [2] The ancient ‘Syriac version’ of the New Testament, dated in the sixth century or earlier, echoes this statement that “Revelation was written during the reign of Nero.” [3] “The ‘Aramaic Peshitta’ version [which had become the standard Aramaic/Syriac translation by the early 5th century] has a remark that places its date prior to 70 A.D.”
Tertullian, an early church father who lived from 145-220 AD, seems to place John’s banishment to Patmos at the same time as the martyrdom of Peter and Paul, who we know were killed during the reign of Nero prior to his own death in 68 AD. In his writing, “Exclusion of Heretics,” speaking of the history of Rome, he had this to say (Dennis Todd [6], 2009): “…on which the Apostles poured out all their doctrine, with their blood: where Peter had a like Passion with the Lord; where Paul bath for his crown the same death with John; where the Apostle John was plunged into boiling oil, and suffered nothing, and was afterwards banished to an island.”
Jerome (340-420 AD) and others confirmed in their writings that it was Nero who had John plunged into boiling oil. So based on their testimony, and taken together with this quote from Tertullian, it was also Nero who had John banished to Patmos (Of course, the possibility exists that John was banished twice to the island of Patmos, i.e. during Nero’s reign and again during the reign of Domitian). Eusebius (263-339 AD), whose own writings echoed Irenaeus’ controversial statement, wrote that both Nero and Domitian were known for banishing individuals to various islands, but that Domitian showed more mercy and restraint. Quoting from Tertullian, Eusebius said, “Domitian also, who possessed a share of Nero’s cruelty, attempted once to do the same thing that the latter [Nero] did. But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished” (Dennis Todd [4], 2009). L.L. Thompson (1990) writes that any campaign of terror during Domitian’s reign was rather selective and (unlike in Nero’s time) was generally aimed at influential members and even members of his family suspected of political conspiracy, rather than toward Christians (p. 95). As far as these testimonies are reliable, then, John found himself on Patmos during the reign of Nero (54-68 AD).
Titus Flavius Clemens (AD 150-215) was a presbyter in the church of Alexandria about AD 189...known as Clement of Alexandria says "hear the story that is no mere story, but a true account of John the apostle that has been handed down and preserved in memory. When after the death of the TYRANT he removed from the island of Patmos to Ephesus he used to journey by request to the neighboring districts of the Gentiles and in some places to appoint bishops in the others to regulate whole churches and in others to set among the clergy some one man it may be of those indicated by the Spirit"
in the Sibylline Oracles probably written by a Jew sometime before AD 180 Nero is called the Great Beast... "a frightful and terrible snake, on engaged in making himself equal to God"
Pliny the Elder, a contemporary of Nero described Nero as "they destroyer of the human race...the poison of the world"
Apollonius of Tyana (b 4 B.C.) says that Nero was "commonly called the Tyrant" "this beast, I know not how many heads it has, nor if it be crooked of claw... and of wild beasts you cannot say that they were ever know to eat their own mothers, but Nero has gorged himself on this diet
A number of late-date proponents (i.e. those who believe Revelation was written around 96 AD) admit that it’s very difficult to find evidence that Christians were undergoing any significant persecution from Rome in that decade. Therefore, it’s not easy to imagine why John would have been banished to Patmos at that time, something that only Rome could do. George Eldon Ladd (1987), a prominent New Testament scholar who teaches that Revelation was written during Domitian’s reign, nevertheless had this to say (p. 37): “The problem with this theory is that there is no evidence that during the last decade of the first century there occurred any open and systematic persecution of the church.” Kenneth Gentry (2002, p. 63) records similar statements from the following late-date authors: Michael Grant (1973), Leon Morris (1969), Reginald Fuller (1971), Donald B. Guthrie (1990), D.A. Carson (1992), Douglas Moo (1992), G.K. Beale (1992).
Andreas, writing in the year 500 AD, said regarding Revelation 6:12-13, “There are not wanting [i.e. it is not hard to find] those who apply this passage to the siege and destruction of Jerusalem by Titus.” A few centuries later, Arethas of Caesarea (850-944 AD), a Byzantine scholar and deacon in Constantinople, said the following in his commentary on Revelation 7:1 and 7:4: “Here, then, were manifestly shown to the Evangelist what things were to befall the Jews in their war against the Romans, in the way of avenging the sufferings inflicted upon Christ; When the Evangelist received these oracles, the destruction in which the Jews were involved was not yet inflicted by the Romans” (Dennis Todd [5], 2009). So Arethas, being only one example of this viewpoint in his time, clearly believed that John wrote Revelation before 70 AD and that what it contained was a prophecy of those events.
Clement of Alexandria, an early church father who lived from 150-220 AD, wrote of John’s release from Patmos, from where he went to Ephesus to appoint bishops and other leaders. Clement places John on the island of Patmos during the reign of one known as “the tyrant,” but it continues to be debated to whom Clement gave this title:
And to give you confidence, when you have thus truly repented, that there remains for you a trustworthy hope of salvation, hear a story that is no mere story, but a true account of John the apostle that has been handed down and preserved in memory. When after the death of the tyrant he removed from the island of Patmos to Ephesus, he used to journey by request to the neighboring districts of the Gentiles, in some places to appoint bishops, in others to regulate whole churches, in others to set among the clergy some one man, it may be, of those indicated by the Spirit (Who is the Rich Man that shall be Saved?).
Grant Jeffrey (2001), a Dispensationalist author, seizes upon this quote as proof that Revelation was written in 96 AD. He notes that the tyrant in view here could either be Nero or Domitian, but assumes that it must be Domitian because Clement elsewhere described John as “old and infirm” at some point beyond his days on Patmos, and therefore he must have been more than 90 years old and a contemporary of Domitian. If “the tyrant” was instead Nero, says Jeffrey, then John could hardly have been described as old, because he would have been only about 60 years old. However, this is nothing more than Jeffrey’s own opinion regarding what it means to be “old,” especially when also noting that the apostle Paul once referred to himself as “Paul, an old man” (Philemon 1:9). Paul was likely around 60 years old when he made this statement, and he was in a much better position than Jeffrey to say what it meant to be “old” in the first century AD. Based on multiple testimonies, John did indeed live until nearly the age of 100, but there is nothing to say that John couldn’t have lived and ministered for more than 30 years after his release from Patmos rather than just 2-3 years, unless clearly proven otherwise.
Clement also wrote that after John’s release from Patmos, he once mounted a horse and chased down a backslidden believer, apprehending him and leading him back to the faith. Jeffrey might do well to ask whether John was more likely able to do this at the age of 60 or at the age of 90. Jerome (342-420), a contemporary of Augustine, said that John was seen in 96 AD “and was so aged and weak and infirm that he was with difficulty carried to the church, and could speak only a few words to the people” (Simmons, 2009). It’s not clear what source Jerome was citing, but if this testimony is true it’s hard to imagine John writing the book of Revelation in that same year, let alone appointing multiple bishops throughout Ephesus and overtaking someone on horseback.
Regarding the title “the tyrant,” it is true that this term was applied on more than one occasion to Domitian. However, the same is true for Nero, who certainly fit the title with his reputation as a ruthless, self-centered dictator whose brutality seemed to know no bounds. Apollonius of Tyana (15-98 AD), a Greek philosopher who outlived both Nero and Domitian, clearly found Nero to be much more of a tyrant than Domitian was (Robinson, 1976):
In my travels, which have been wider than ever man yet accomplished, I have seen many, many wild beasts of Arabia and India; but this beast, that is commonly called a Tyrant, I know not how many heads it has, nor if it be crooked of claw, and armed with horrible fangs. …And of wild beasts you cannot say that they were ever known to eat their own mothers, but Nero has gorged himself on this diet.
https://adammaarschalk.com/2009/08/13/pp3-external-evidence-for-an-early-date-revelation/
The reality is that if an early date for the book of Revelation is valid, this leaves room for the possibility that many of the events in this book were also fulfilled during the siege of Jerusalem, the destruction of the temple in 70 AD, and the Roman/Jewish War of 66-73 AD. Even more telling than the external evidence (e.g. quotes from early church fathers and historians), though, is the internal evidence from the text when it is compared with other passages of Scripture and also with what historically happened during the Roman/Jewish War.
Kenneth Gentry (1998), a former Dispensationalist, discovered in his reading of “The Jewish War” by Josephus a number of accounts which seem to reflect the descriptions of the plagues and judgments in Revelation. For example:
Regarding the blood flow to the “horses’ bridles” [Revelation 14:20], Josephus’ comments on the battle scenes during the Jewish War are enlightening. At one point a naval battle produced a “lake all bloody and full of dead bodies” (Wars 3:10:9). Later he reported that “the whole of the country through which they had fled was filled with slaughter, and [the] Jordan [River] could not be passed over, by reason of the dead bodies that were in it, but because the lake Asphaltitis was also full of dead bodies” (Wars 4-7:6). Surely such carnage and bloodshed are suggested by John’s imagery (p. 245).
John also refers to a time period of 42 months in Revelation 11:2-3, which is significant in light of history. John is told, “Rise and measure the temple of God and the altar and those who worship there, but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample the holy city for forty-two months…” During the Roman/Jewish War, as will be seen, it did take Rome 3.5 years, or 42 months, to overcome Jerusalem and trample it. This occurred from the time Nero dispatched his general Vespasian to advance on Jerusalem in early spring 67 AD until Jerusalem and the temple were demolished and laid level by the end of September 70 AD.
The description of the woman in Revelation 17 offers further internal evidence for an early date. This woman, who rode the beast, was said to be “drunk with the blood of the saints, the blood of the martyrs of Jesus” (verse 6). She is a great city (verse 18), and is hated by the beast and the 10 kings who desolate her and burn her with fire (verses 16-17). More specifically, it is said that “in her was found the blood of prophets and of saints, and of all who have been slain on the earth” (18:24), and the “saints and apostles and prophets” were told to rejoice over her destruction (18:20).
Who was responsible for shedding all the blood of the prophets and the saints, according to Jesus, and who would receive judgment as a result? The answer can be found in Matthew 23, as David Lowman (2009 [3]) so aptly points out:
Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets’” Thus you witness against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers. You serpents, you brood of vipers, how are you to escape being sentenced to hell? Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, so that on you may come all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation. O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! See, your house is left to you desolate (Matthew 23:29-38, emphasis added).
Is it a coincidence that the word “desolate” is used here, just as it is used in Revelation 17:16; 18:17, 19, not to mention Daniel 9:27 and Luke 21:20? No, Jerusalem was the prophetic “Babylon the Great” in the book of Revelation. The generation which heard Jesus speak these things also saw them happen, just as He said they would, in 70 AD. The third bowl judgment, rivers and springs of water becoming blood (Revelation 16:4), also is directly linked to those who had shed righteous blood (verses 5-6): “And I heard the angel in charge of the waters say, ‘Just are You, O Holy One, who is and who was, for You brought these judgments. For they have shed the blood of saints and prophets, and You have given them blood to drink. It is what they deserve!’” As we will see later, Josephus and others recorded that the rivers and springs of Jerusalem and its surroundings were filled with blood during the Roman/Jewish War. Again, Jesus said that it was the generation that would crucify Him that would be held responsible for the blood of saints and prophets (cf. Matthew 21:33-45), not a generation in the 21st century or beyond, and that Jerusalem would experience this wrath.
Jerusalem receives specific mention in Revelation 11:8, where she is clearly identified by the description “the great city that symbolically is called Sodom and Egypt, where [the] Lord was crucified.” It’s worth noting that “Revelation 11:8 suggests that Jerusalem’s streets were intact at the time of John’s writing” (Kenneth Gentry, 1998, p. 236) because the dead bodies of the two witnesses were to lie there for several days. If John wrote this in 95 or 96 AD, Jerusalem would have been a wasteland. As Kathleen M. Kenyon remarked, “It was two centuries or more [after 70 AD] before human activity began once more to make its mark in the whole area of ancient Jerusalem.”[1] It’s also significant in Revelation 11:8 that Jerusalem is called “the great city.” This is the same title given to Babylon the Great on at least six occasions (17:18; 18:10, 16, 18, 19, 21).
To be called “Sodom,” of course, is not a compliment. When Isaiah was instructed to prophesy against Judah and Jerusalem (Isaiah 1:1), he called the Israelites by the same name because of their apostasy. It would make sense for John to speak of apostate Jerusalem, once known as the holy city, as Sodom, Babylon, and a harlot. Todd Dennis writes, “The image of the unfaithful wife, the harlot, was often used of Israel in the OT. Israel is repeatedly called the wife of God (Jer. 2:2, 3:14, Is. 54:5). But she was an unfaithful wife (Jer. 3:20, Hos. 1:2, Ez. 6:9, Ez. 16, Is. 50:1) behaving as a prostitute (Jer. 3:1-2). In the context of Jerusalem’s designation as a prostitute, Is. 1:21 is especially noteworthy: ‘See how the faithful city has become a harlot’” (Todd Dennis [25], 2009). Rome in John’s day or a secular city/state in our day could not be said to fornicate against God in the way that Jerusalem was able to. Kenneth Gentry (1998, p. 241) also writes that there “is an obvious contrast between the Harlot and the chaste bride (cp. Rev. 17:2-5 with Rev. 21:1ff.) that suggests a contrast with the Jerusalem below and the Jerusalem above (Rev. 21:2; cp. Gal. 4:24ff; Heb. 12:18ff.).”
Dennis adds that the description of the harlot’s attire (purple, scarlet, gold, jewels, and pearls) was nearly identical to the ephod worn by the high priest (Revelation 17:4; cf. Exodus 28:5-21). The golden cup she held was likely symbolic of the temple vessels, the greatest part of which were gold and silver, according to the Jewish historian Josephus (Wars 5.4.4). On Aaron’s forehead was the inscription “Holy to the Lord” (Exodus 28:36). The harlot’s forehead, on the other hand, bore the title “Babylon the great, mother of prostitutes and of earth’s abominations” (Rev. 17:5).
22 But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, 23 to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, 24 to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
2 Corinthians 11 Oh, that you would bear with me in a little folly—and indeed you do bear with me. 2 For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ.
Ephesians 5 25 Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26 that He might [g]sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish
Matthew 8 5 Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, 6 saying, “Lord, my servant is lying at home paralyzed, dreadfully tormented.”
7 And Jesus said to him, “I will come and heal him.”
8 The centurion answered and said, “Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. 9 For I also am a man under authority, having soldiers under me. And I say to this one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.”
10 When Jesus heard it, He marveled, and said to those who followed, “Assuredly, I say to you, I have not found such great faith, not even in Israel! 11 And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.” 13 Then Jesus said to the centurion, “Go your way; and as you have believed, so let it be done for you.” And his servant was healed that same hour.
II. Internal Evidence for an Early Date (Part 2)
More compelling evidence for an early date is found in John’s reference to seven kings in Revelation 17:9-10, which states, “This calls for a mind with wisdom: the seven heads are seven mountains on which the woman is seated; they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while.” This description of the seven kings lines up well with historical data showing the emperors who reigned in the Roman Empire up until the destruction of the temple in 70 AD, which is as follows:
| Order of Emperors | Name of Emperor | Length of Reign | Notes/Details |
| #1 | Julius Caesar | October 49 BC – March 44 BC | “Perpetual Dictator” |
| #2 | Augustus | January 27 BC – August 14 AD | -time of Jesus’ birth |
| #3 | Tiberius | August 14 AD – March 37 AD | -time of Jesus’ ascension |
| #4 | Caligula | March 37 AD – January 41 AD | Murdered |
| #5 | Claudius | January 41 AD – October 54 AD | Assassinated |
| #6 | Nero | October 54 AD – June 68 AD | Committed suicide |
| #7 | Galba | June 68 AD – January 69 AD | Murdered |
| #8 | Otho | January 69 AD – April 69 AD | Committed suicide |
| #9 | Vitellius | April 69 AD – December 69AD | Murdered |
| #10 | Vespasian | December 69 AD – June 79 AD | Destroyed Jerusalem |
Some historians do not consider Julius Caesar to be one of the emperors, and rather designate him as one who played a key role in transforming the Roman Republic into the Roman Empire. Flavius Josephus (37-100 AD), however, was one who did, and the above list reflects his own list in his writing titled Antiquities of the Jews (Books 18 and 19). Numerous Roman historians contemporary to Josephus agree. Among these were Dio Cassius and Suetonius (70-135 AD), who wrote Lives of the Twelve Caesars and De Vita Caesarum. Julius Caesar was appointed as “perpetual dictator” in 42 BC, so his inclusion in such a list would not have been strange.
According to the above list, then, Nero was the “king” of whom John said “one is” (i.e. “he is reigning now”), and Galba was the one who had “not yet come.” Galba reigned only six months, making him a good candidate to be the one who “must remain only a little while.” This would place John’s authorship of Revelation sometime before Nero’s death in June 68 AD (and after November 64 AD because, as already noted, John was in Patmos as a result of imperial persecution, and no such persecution existed before Nero initiated his).
Numerous church fathers and leaders during the first several centuries identified Nero as the beast of the book of Revelation, or speculated that it was he. These include Tertullian, Augustine, Clement of Alexandria, and Jerome who stated the following in his commentary on Daniel 11:27-30:
As for the Antichrist, there is no question but what he is going to fight against the holy covenant, and that when he first makes war against the king of Egypt, he shall straightway be frightened off by the assistance of the Romans. But these events were typically prefigured under Antiochus Epiphanes, so that this abominable king who persecuted God’s people foreshadows the Antichrist, who is to persecute the people of Christ. And so there are many of our viewpoint who think that Domitius Nero was the Antichrist because of his outstanding savagery and depravity (Todd Dennis [7], 2009).
C. Marvin Pate and Calvin B. Haines Jr. (1995) point to historical details from the reign of Nero to show how he fit the Biblical description of the beast introduced in Revelation 13 (pp. 41-42, emphasis added):
The blasphemous worship demanded by the beast distinctly reminds one of the imperial cult of the first century, and the war the beast wages on the saints cannot help but recall the intense persecutions Nero, and later Domitian, inflicted on Christians because they did not worship Caesar. Nero’s persecution of Christians from November AD 64 [when he blamed the Christians for the massive fire he started] to June AD 68 could account, in part, for the forty-two months (or 3 ½ years) of oppression mentioned in Rev. 13:5. The reference in Revelation 13:11-15 to the beast of the land securing worship for the beast from the sea (Rome was across the sea from the place of the writing of the Apocalypse, Asia Minor) reminds one of the local priests of the imperial cult in Asia Minor whose task was to compel the people to offer a sacrifice to Caesar and proclaim him Lord. Megalomaniac that he was, Nero had coins minted in which he was called “almighty God” and “Savior.” Nero’s portrait also appears on coins as the god Apollo playing a lyre. While earlier emperors were proclaimed deities upon their deaths, Nero abandons all reserve and demanded divine honors while still alive (as did also Caligula before him, AD 37-41). Those who worshipped the emperor received a certificate or mark of approval – charagma, the same word used in Revelation 13:16 [the famed mark of the beast].
Richard Anthony (2009) shares more details about Nero’s life and character, all of which is substantiated by Suetonius (in his book Nero) and other historians who lived during the first two centuries:
According to Suetonius, he [Nero] murdered his parents, wife, brother, aunt, and many others close to him and of high station in Rome. He was a torturer, a homosexual rapist, and a sodomite. He even married two young boys and paraded them around as his wives. One of the boys, whose name was Sporus, was castrated by Nero. He was truly bestial in his character, depravity, and actions. He devised a kind of game: covered with the skin of some wild animal, he was let loose from a cage and attacked the private parts of men and women, who were bound at stakes. He also initiated the war against the Jews which led to the destruction of Jerusalem in 70AD.
At one point, writes Kenneth Gentry (2002), Nero divorced his first wife, Octavia, in order to marry Poppaea, his mistress. Poppaea then gave orders to have Octavia banished to an island, where in 62 AD she was beheaded. Three years later, when Poppaea was pregnant and ill, Nero kicked her to death. For entertainment, according to the Roman historian Suetonius, Nero “compelled four hundred senators and six hundred Roman knights, some of whom were well to do and of unblemished reputation, to fight in the arena.” The Roman historian Tacitus (55-117 AD) knew Nero as the one who “put to death so many innocent men,” and Pliny the Elder (23-79 AD) called Nero “the destroyer of the human race” and “the poison of the world” (p. 52).
Kenneth Gentry (1998) writes that the beast in Revelation is sometimes spoken of as an individual (specific sense) and sometimes as a kingdom (generic sense). For example, John’s readers are told to “calculate the number of the beast, for the number is that of a man” (Revelation 13:18). Earlier in that same chapter John saw “a beast coming up out of the sea, having ten horns and seven heads” (Rev. 13:1), and John later identified these seven heads as both “seven mountains on which the woman [harlot] is seated” and “seven kings” (Rev. 17:9-10).[1] It’s not surprising that the beast is interchangeably an individual and a kingdom, if ancient Rome is in view here. Regarding the emperor Augustus, the Roman poet Ovid (43 BC-18AD) wrote, “The state is Caesar.” Gentry also adds, “Scholars as widely divergent as dispensationalist John Walvoord, anti-dispensationalist Philip Mauro, and critical scholar R. H. Charles agree that the Beast in Revelation has both a generic and a specific reference. Thus, he represents both a kingdom and an individual.”
[1] Interestingly, Gentry notes, the Coin of Vespasian (emperor of Rome from 69-79 AD) discovered by archaeologists pictures the goddess Roma as a woman seated on seven hills. Rome, the capital of the Roman Empire, is the one city in history famous for its seven mountains. First-century Rome used to celebrate a feast called Septimontium, the feast of “the seven-hilled city.”
https://adammaarschalk.com/2009/08/14/pp5-internal-evidence-for-an-early-date-revelation-part-2/
