This document is presented considering the question of when the book of Revelation was written by the Apostle John. Did he write it before the fall of Jerusalem (early date) or after the fall of Jerusalem (late date). To solve this question, one must look for proof. In this situation, there are 2 main sources of truth. We have internal proof which is proof found in the inspired book, the Bible, and there are external proofs which are writings by non-inspired men. We will first look at the external proof and will start with the most influential church father who is named Irenaeus.<\/p>\n\n\n\n
Irenaeus, Bishop Of LyonsThe most obvious starting point in this study is with Irenaeus. He is considered to be the most important witness for several reasons.<\/p>\n\n\n\n
1) He speaks directly (it seems) to the issue at hand.<\/p>\n\n\n\n
2) He is an indisputable, important church father whose stature demands his hearing.<\/p>\n\n\n\n
3) He wrote the works about 180 to 190 A.D. not long after the destruction of Jerusalem.<\/p>\n\n\n\n
4) He claims to have known Polycarp who in turn may have personally known John, the writer of Revelation.<\/p>\n\n\n\n
There are however a couple warnings that one must consider when using this witness.<\/p>\n\n\n\n
1) As a man with his writings, he is not inspired so he cannot escape the possibilities of error.<\/p>\n\n\n\n
2) As is mentioned below, his writing is not always clear. One must consider other sources to determine what he might have meant.<\/p>\n\n\n\n
3) We also have the problem of the quality of the translation.<\/p>\n\n\n\n
4) We need to consider the perspective or the bias of the person who is reading it.<\/p>\n\n\n\n
When considering the person, we can mention a few problems with respect to Irenaeus.<\/p>\n\n\n\n
1) Irenaeus believed that Jesus taught in His forties, even to His fifties in age.<\/p>\n\n\n\n
2) Irenaeus states that Papias was \u201cthe hearer of John.\u201d Eusebius does not share that opinion. According to Eusebius he wished he could have talked to any of the \u201cpresbyters\u201d.<\/p>\n\n\n\n
3) Although Irenaeus knew Polycarp who had spoken to the Apostle John, a lot of time had elapsed (probably \u00be of a century) from his conversation with Polycarp and the time he wrote his book that people so often quote.<\/p>\n\n\n\n
4) Irenaeus believed that the book of Hermas was canonical that the head of the Nicolaitans was the Deacon Nicolas; and that the version of the Septuagint LXX. was written by inspiration.<\/p>\n\n\n\n
5) Guthrie admits that Irenaeus is too often uncritical in his evaluation of evidence (wrong doctrine).<\/p>\n\n\n\n
6) James Moffatt, observes that \u201cIrenaeus, of course, is no great authority by himself on matters chronological.\u201d<\/p>\n\n\n\n
Understanding that Irenaeus did not speak by inspiration, being just a fallen man subject to error like all of us, it\u2019s also good to consider that many of the writings used as proof of late day Revelations were by men who had read and had been influenced by these writings that are in question by many. The most influential writing that people refer to is in his book called \u201cAgainst Heresies\u201d.<\/p>\n\n\n\n
There has been a lot of debate about the translation of Irenaeus\u2019 statement (which follows below). John A.T. Robinson states \u201cthis translation has been disputed by a number of scholars.\u201d<\/p>\n\n\n\n
The first set of problems has to do with the structure of the writing as follows.<\/p>\n\n\n\n
\u201cWe 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\u2019s reign.\u201d<\/p>\n\n\n\n
The first set of difficulties has to do with;<\/p>\n\n\n\n
The late day proponents insist that Irenaeus is saying that it was the vision was seen near the Domitian\u2019s reign (after the fall of Jerusalem).<\/p>\n\n\n\n
The question that has been asked is \u201cwas it the vision that was not so long ago\u201d, or \u201cthe apostle John that was seen not so long ago. \u201c<\/p>\n\n\n\n
Contrary to what the late day proponents are claiming, Irenaeus was probably saying (my paraphrasing) 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 he (John) was seen not very long time since, but almost in our day, towards the end of Domitian\u2019s reign.\u201d<\/p>\n\n\n\n
Keeping in mind that as stated, the fall of Jerusalem had just transpired not so long ago and apparently John did live till the end of Domitian\u2019s reign, in fact also past the reign of the Emperor Nera and then to Trajan the following emperor.<\/p>\n\n\n\n
Second problem, Irenaeus was not always clear in his writings.<\/p>\n\n\n\n
According to Alexander Roberts and W. H. Rambaut,\u201d Irenaeus, even in the original Greek, is often a very obscure writer. At times he expresses himself with remarkable clearness and terseness; but, upon the whole, his style is very involved and prolix.\u201d<\/p>\n\n\n\n
For this reason, that statement alone cannot be used as a strong proof of which was meant. The person John, or the apocalypse itself. Irenaeus was not clear in some of his writings, so we need to compare other sources to help us.<\/p>\n\n\n\n
So now we list other sources, and we remember that some of these sources will be of a late date, some of which will probably have been influenced by the ambiguous statement of \u201cthat was seen\u201d. Clement of Alexandria,<\/p>\n\n\n\n
The Shepherd of Hermas, there is strong consensus that the Shepherd of Hermas was written in the 80s AD, and much of the writing seem to parallel the book of Revelation. It appears that the Hermas was \u201cclearly acquainted with the Revelation of John\u201d Lawson, Apostolic Fathers, p. 220<\/p>\n\n\n\n
For Revelation to have written by hand, to have been copied, to have made its way to Rome by the 80s, and to have influenced the writing of another work, this would be strong evidence that it existed a good deal of time before A.D.85 supporting a time before the destruction of Jerusalem 70 A.D.<\/p>\n\n\n\n
The Muratorian Canon<\/p>\n\n\n\n
Written between 170 A.D. states: the blessed Apostle Paul, following the rule of his predecessor John, writes to no more than seven churches by name.\u201d Then he writes: John too, indeed, in the Apocalypse, though he writes to only seven churches, yet addresses all. \u201c<\/p>\n\n\n\n
It is universally agreed that Paul died before A.D. 70 either in 67 or 68 A.D.<\/p>\n\n\n\n
Tertullian<\/p>\n\n\n\n
But if thou art near to Italy, thou hast Rome, where we also have an authority close at hand. What a happy Church is that! 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.<\/p>\n\n\n\n
Origen<\/p>\n\n\n\n
One of the giants of church history<\/p>\n\n\n\n
States: \u201cThe King of the Romans, as tradition teaches, condemned John, who bore testimony, on account of the word of truth, to the isle of Patmos. John, moreover, teaches us things respecting his testimony [i.e., martyrdom], without saying who condemned him when he utters these things in the Apocalypse. He seems also to have seen the Apocalypse . . . in the island.\u201d<\/p>\n\n\n\n
In this statement, it does not say who the King of the Remans is Nero or Domitian.<\/p>\n\n\n\n
Victorious<\/p>\n\n\n\n
\u201cWhen John said these things, he was in the island of Patmos, condemned to the labour of the mines by Caesar Domitian. There, therefore, he saw the Apocalypse; and when grown old, he thought that he should at length receive his quittance by suffering, Domitian being killed, all his judgments were discharged. And John being dismissed from the mines, thus subsequently delivered the same Apocalypse which he had received from God.\u201d<\/p>\n\n\n\n
First, this contradicts the other testimonies, also, it means that John was sent to the mines at an age of between 90 and 100 years old and after this to return to Ephesus with enough strength to reorganize the Asia churches and survive several years or more.<\/p>\n\n\n\n
The Acts of John<\/p>\n\n\n\n
This work which suggests a prior publication of Revelation suggests Revelation to be in the Domitianic time. The reasoning is that (they are saying) that John was banished twice, once under Nero and later under Domitian, thus giving us 2 traditions, one of Neronic and Domitianic exile. This document says that John appeared before Domitian who sent him away to an island, appointing for him a set time. If as suggested, John was also banished under Nero, who is to say which banishment provided the writing of Revelations?<\/p>\n\n\n\n
Eusebius Pamphili<\/p>\n\n\n\n
Bishop of Caesarea.<\/p>\n\n\n\n
He mentions that Domitian had followed the cruelty of Nero and says: at this time the Apostle and Evangelist John was still alive and was condemned to live in the island of Patmos for his witness to the divine word.<\/p>\n\n\n\n
The problem with his testimony is that Irenaeus\u2019 writings and misinterpretation had already been well established. And also, Eusebius was far inferior a historian than his predecessors. Schaff, History 1:28.<\/p>\n\n\n\n
In fact, Torrey adamantly states of the post-lrenaean, late date traditions: \u201cthe ultimate source in every case [are] the statements of Irenaeus.\u201d Which as we said, are open to reinterpretation.<\/p>\n\n\n\n
Epiphanies of Salamis<\/p>\n\n\n\n
Epiphanies A.D. 367 mentions that John \u201cwho prophesied in the time of Claudius\u2026the prophetic word according to the Apocalypse being disclosed\u201d<\/p>\n\n\n\n
Nero\u2019s full name was Nero Claudius Caesar Augustus Germanicus. Jerome<\/p>\n\n\n\n
Jerome in 393 A.D. says of John that he was \u201ca prophet, for he saw in the island of Patmos, to which he had been banished by the Emperor Domitian as a martyr for the Lord, an Apocalypse containing the boundless mysteries of the future. Tertullian, more- over, relates that he was sent to Rome, and that having been plunged into a jar of boiling oil he came out fresher and more active than when he went in.\u201d<\/p>\n\n\n\n
The problem with this statement is the mention of the traditions of John being plunged into a jar of boiling oil. That account belongs to the tradition that claims it was Nero who sent John into the boiling oil. May be suggest a bit of confusion of this non-inspired writer?<\/p>\n\n\n\n
Seriac<\/p>\n\n\n\n
The History of John is a Syriac legend that follows the mission of the apostle John the son of Zebedee in the city of Ephesus. In this legend, it states: \u201cAfter these things, when the Gospel was increasing by the hands of the Apostles, Nero, the unclean and impure and wicked king, heard all that had happened at Ephesus. And he sent [and] took all that the procurator hand and imprisoned him; and laid hold of S. John and drove him into exile; and passed sentence on the city that it should be laid waste.<\/p>\n\n\n\n
Here we have John\u2019s banishment under Nero.<\/p>\n\n\n\n
Arethas<\/p>\n\n\n\n
According to A. R. Fausset, \u201cArethas, in the sixth century, applies the sixth seal to the destruction of Jerusalem (70 A.D.), adding that the Apocalypse was written before that event .\u201c He also states \u201cWhen the Evangelist received these oracles, the destruction in which the Jews were involved was not yet inflicted by the Remans.\u201d<\/p>\n\n\n\n
Theophylact<\/p>\n\n\n\n
A much later witness is Theophylact, Metropolitan of Bulgaria and noted Byzantine exegete (d. 1107). He gives evidence of a dual tradition on John\u2019s banishment. He puts Revelation \u201cunder Trajan, but elsewhere gives a date which would bring it into the time of Nero.\u201d With all that we just quoted, neither opinion is open and shut case and, in my opinion, an early date has the most evidence. But also remember that this is from non-inspired writers. All the evidence for a later book of Revelations is from external sources-uninspired writers.<\/p>\n\n\n\n
The early date opinion has both internal and external evidences. This is where Christians should always start. We start with the Bible as follows:<\/p>\n\n\n\n
We start with the theme of Revelation. It is generally agreed that Revelation 1:7 is the theme; \u201cBehold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen.\u201d God\u2019s \u201cComing in the clouds\u201d is indicative of God coming in judgement. The Old Testament frequently uses clouds as indicators of divine judgment. God is said to be surrounded with thick, foreboding clouds as emblems of His unapproachable holiness and righteousness (Gen. 15:17; Ex. 13:21- 22; 14:19-20; 19:9, 16-19; Deut. 4:11; Job 22:14; Psa. 18:8ff.; 97:2; 104:3; Isa. 19: 1; Eze. 32:7-8). He is poetically portrayed as coming in clouds in historical judgments upon men (Psa. 18:7-15; 104:3; Isa. 19:1; Joel 2:1, 2; Nab. l:2ff.; Zeph. 1:14, 15). Thus, the New Testament speaks of Christ\u2019s coming in clouds of judgment in history at Matthew 24:30 and 26:64, not to mention His Second Coming at the end of world history (Acts 1:11; 1 Thess. 4: 13ff.).<\/p>\n\n\n\n
And the verse also says;\u201d And every eye will see Him, even they who pierced Him.\u201d We Remember when Pilate said that his hands were rid of the blood of Jesus and the Jews said, \u201cHis blood be on us and on our children\u201d They who were responsible for the piercing of Jesus would see His coming in Judgement. Also remember in Acts 2:22-23 Peter said \u201c\u2026this man you \u2026you nailed to a cross by the hands of godless men and put Him to death\u2026<\/p>\n\n\n\n
Also in revelation 1:7 he talks about \u2026the tribes of the earth\u201d. The Greek word for \u201ctribe\u201d is the one that frequently refers to the Jewish tribes.<\/p>\n\n\n\n
Robert Young\u2019s L i t e r a l Translation of the Holy Bible translates it: \u201cLo, he doth come with the clouds, and see him shall every eye, even those who did pierce him, and wail because of him shall all the tribes of the land. Yes! Amen!\u201d<\/p>\n\n\n\n
We even see this in Zechariah 12:10-11<\/p>\n\n\n\n
\u201cAnd I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child and grieve bitterly for him as one grieves for a firstborn son. 11 On that day the weeping in Jerusalem will be as great as the weeping of Hadad Rimmon in the plain of Megiddo.<\/p>\n\n\n\n
So then, the theme of Revelations focuses on the fact that Jesus was about to judge His enemies, including \u201cthose who pierced Him\u201d. This was a warning of impending judgement on Jerusalem. Early date. A second internal proof is that of the expected time that the judgement would take place: Revelation 1:1 \u2026\u201dthe things which must shortly take place\u201d\u2026<\/p>\n\n\n\n
Revelation 2:16 \u2026\u201dI am coming to you quickly\u201d\u2026<\/p>\n\n\n\n
Revelation 3:11 \u2026\u201dI am coming to you quickly\u201d\u2026<\/p>\n\n\n\n
Revelation 22:6 \u2026\u201dthe things which must shortly take place\u201d\u2026<\/p>\n\n\n\n
Revelation 22:7, 12, 20 \u2026\u201dthe things which must shortly take place\u2026\u201d<\/p>\n\n\n\n
\u2026\u201dI am coming quickly\u201d\u2026<\/p>\n\n\n\n
\u2026\u201dYes, I am coming quickly\u201d\u2026<\/p>\n\n\n\n
Now if we believe that God has given His Word to common man, it\u2019s easy to see that in this He means that it\u2019s coming soon, close to the day. This is basic hermeneutics. Remember in chapter 1 we read that God gave this revelation to Christ to show His servants what will shortly take place.<\/p>\n\n\n\n
I find that some, when they find a truth in the Bible, that doesn\u2019t fit what they believe, they will leave the natural obvious meaning of the words and concoct something that fits with the way they want to believe. One such massaging of this word \u201cshortly\u201d is that people will quote 2 Peter 3:8 and say, \u201cyes but a day with the Lord is like a thousand years, and a thousand years as one day\u201d. By doing this, they take this verse totally out of its context. This 2 Peter verse has to do with the fact that God is not subject to time, in fact He created it, And He can patiently wait. It has nothing to do with the angel speaking to John and saying, \u201cthese things will shortly take place\u201d. In fact, the very people who misquote this verse claiming that \u201ctime words\u201d like \u201cshortly\u201d cannot be taken literally\u201d will then go to Revelation 20 and strongly assert that the thousand years spoken about absolutely must be taken literally! Inconsistency!<\/p>\n\n\n\n
The scholar Kurt Aland in I History of Christianity says of this word \u201cshortly\u201d:<\/p>\n\n\n\n
In the original text, the Greek word used is taxu, and this does not mean \u201csoon, \u201cin the sense of \u201csometime,\u201d but rather \u201cnow,\u201d \u201cimmediately.\u201d Therefore, we must understand Rev. 22:12 in this way: \u201cI am coming now, bringing my recompense.\u201d The concluding word of Rev. 22:20 is: \u201cHe who testifies to these things says, \u2018surely, I am coming soon.\u2019\u201d Here we again find the word taxu, so this means: I am coming quickly, immediately. This is followed by the prayer: \u201cAmen. Come, Lord Jesus!\u201d . . . The Apocalypse expresses the fervent waiting for the end within the circles in which the writer lived \u2014 not an expectation that will happen at some unknown point X in time (just to repeat this), but one in the immediate present. There is also the word eggus which means \u201cnear\u201d<\/p>\n\n\n\n
Revelation 1:3 Blessed is he who reads and those who hear the words of\u2019 the prophecy, and heed the things which are written in it; for the time is near.<\/p>\n\n\n\n
Revelation 22:10 And he said to me, \u201cDO not seal up the words of the prophecy of this book, for the time is near.\u201d<\/p>\n\n\n\n
The word is a combination of two words which means \u201cat hand\u201d<\/p>\n\n\n\n
Thayer expands on the idea of the word: \u201cof Time; concerning things imminent and soon to come to pass.\u201d He lists Revelation 1:3 and 22:10 in his series of examples. The word is used frequently of chronologically near events, such as approaching summer (Matt. 24:32), the Passover (Matt. 26: 18; John 2:13; 11:55), the Feast of Tabernacles (John 7:2), etc.<\/p>\n\n\n\n
How could events related to the collapse of the Roman Empire two or three hundred years in the future be considered \u201cat hand\u201d.<\/p>\n\n\n\n
Then there\u2019s also the word Mello:<\/p>\n\n\n\n
Revelation 1:19 \u201cWrite therefore the things which you have seen, and the things which are, and the things which shall take place after these things.\u201d<\/p>\n\n\n\n
Revelation 3:10 \u201cBecause you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth.\u201d<\/p>\n\n\n\n
Kenneth Gentry says: \u201cwhen used with the aorist infinitive \u2014 as in Revelation 1:19 \u2014 the word\u2019s preponderate usage and preferred meaning is: \u201cbe on the point of, be about to. the words appear in near proximity with statements made up of the two other word groups indicating \u201cnearness.\u201d It\u2019s very difficult to say this \u201cshortly\u201d and \u201cis about to happen\u201d is talking about something that is going to happen in maybe 2 or 3 thousand years. Third, the identity of the 6th King:<\/p>\n\n\n\n
Revelation 17:6-13: saw that the woman was drunk with the blood of God\u2019s holy people, the blood of those who bore testimony to Jesus.<\/p>\n\n\n\n
When I saw her, I was greatly astonished. 7 Then the angel said to me: \u201cWhy are you astonished? I will explain to you the mystery of the woman and of the beast she rides, which has the seven heads and ten horns. 8 The beast, which you saw, once was, now is not, and yet will come up out of the Abyss and go to its destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because it once was, now is not, and yet will come.<\/p>\n\n\n\n
9 \u201cThis calls for a mind with wisdom. The seven heads are seven hills on which the woman sits. 10 They are also seven kings. Five have fallen, one is, the other has not yet come; but when he does come, he must remain for only a little while. 11 The beast who once was, and now is not, is an eighth king. He belongs to the seven and is going to his destruction.<\/p>\n\n\n\n
12 \u201cThe ten horns you saw are ten kings who have not yet received a kingdom, but who for one hour will receive authority as kings along with the beast. 13 They have one purpose and will give their power and authority to the beast.<\/p>\n\n\n\n
In the explanation of this passage, we know that the seven hills are the hills of Rome, Palatine, Aventine, Caelian, Esquiline, Viminal, Quirinal, and Capitoline.<\/p>\n\n\n\n
Then we have the seven kings which according to writers like the historian Josephus, were: Julius Caesar, Augustus, Tiberius, Caligula, Claudius, Nero and finally Galba. At the time John is writing Revelation, 5 kings are fallen, one IS and another will be but only for a short time. If we count the kings, Nero is that 6th the IS, and the one to come is Galba, who history records reigned only for a short period of time, only 7 months.<\/p>\n\n\n\n
So, from these verses it\u2019s easy to see that the emperor who was alive while Revelation was being written, was the 6th king Nero. Nero died at 68 AD 2 years before the destruction of the temple.<\/p>\n\n\n\n
This proves an early date for Revelation. Fourth, the mentioned Temple in Revelation 11<\/p>\n\n\n\n
1 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.2 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.<\/p>\n\n\n\n
In these verses the Temple is still standing. In face its noteworthy to mention that nowhere in all the New Testament writings, including John\u2019s writings, do we ever have mention of the Temple having been destroyed (past tense).<\/p>\n\n\n\n
John A. T. Robinson says: It was at this point that I began to ask myself just why any of the books of the New Testament needed to be put after the fall of Jerusalem in 70. As one began to look at them, and in particular the epistle to the Hebrews, Acts and the Apocalypse, was it not strange that this cataclysmic event was never once mentioned or apparently hinted at. [i.e., as a past fact \u2013 KLG]?<\/p>\n\n\n\n
Location of the Temple:<\/p>\n\n\n\n
The Temple, altar, and court are said to be located in \u201cthe holy city\u2019. Jerusalem is often called \u201cthe holy city\u201d. And this temple is to be given over to the Gentiles. Those who think this is the Temple that is to come in the future are missing the point that this temple will be given over to the Gentiles.<\/p>\n\n\n\n
In \u201cand the holy city shall they tread under foot forty and two months.\u201d We read similar things in Matthew and Luke<\/p>\n\n\n\n
Luke 21:24 \u2026\u201dand Jerusalem will be trampled by Gentiles\u2026<\/p>\n\n\n\n
In this same chapter, we further hear during the judgement of the witnesses killed and it says \u2026\u201dand their dead bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified.\u201d<\/p>\n\n\n\n
This is a clear reference to the Jerusalem where Jesus was crucified. One has to go to great lengths to twist this verse into saying the city where our Lord was crucified is going to be in a future temple way in the future.<\/p>\n\n\n\n
Another interesting fact to note was the time Jerusalem would be \u201ctread under foot\u201d by the Gentiles. Bruce in his book \u201cHistory\u201d says \u201cVespasian entered northern Israel on his march to Jerusalem going forth \u201cconquering and to conquer\u201d (Rev. 6:2). According to Bruce, Vespasian \u201carrived the following spring [i.e., the spring of A.D. 67] to take charge of operations.\u201d This marked the official entry of Roman imperial forces into the campaign. Jerusalem and the Temple finally fell and were utterly destroyed by Titus, Vespasian\u2019s son, in late summer, A.D. 70: \u201cTitus began the siege of Jerusalem in April, 70. The defenders held out desperately for five months, but by the end of August the Temple area was occupied and the holy house burned down, and by the end of September all resistance in the city had come to an end.\u201d Now from the time of this official imperial engagement in the Jewish War (early Spring, A.D. 67) until the time of the Temple\u2019s destruction and Jerusalem\u2019s fall (early September, A.D. 70) is a period right at the symbolic figure of 1260 days (or 42 months or 31\/2 years).<\/p>\n\n\n\n
The same 42 months \u2013 42 months being trampled, and 42 months the Romans destroy- is no accident.<\/p>\n\n\n\n
Conclusion:<\/p>\n\n\n\n
In this paper I have shown just a little of how overwhelming the evidence is for an early (before the destruction of Jerusalem) writing of the book of Revelation. My main sources were Redating the New Testament by John A.T. Robinson and Before Jerusalem Fell by Kenneth L Gentry. Due to time required to put it together and the time for some to read it, I did not go through much depth but upon request, if this isn\u2019t enough to convince, there is much much more.<\/p>\n\n\n\n
Louis Berkhof\u2019s helpful study, Principles of Biblical Interpretation, teaches that hermeneutics \u201cis properly accomplished only by the readers\u2019 transposing themselves into the time and spirit of the author.\u201d Simply stated, the task of interpreters of the bible is to find out the meaning of a statement (command, question) for the author and for the first hearers or readers, and thereupon to transmit that meaning to modern readers.\u201d Needless to say, removing the setting of the book twenty or more centuries into the future is not conducive to a correct apprehension of its interpretation.<\/p>\n\n\n\n
\u201cOne of the basic principles of sound interpretation is that a later interpreter must find out what the author of an earlier writing was trying to convey to those who first read his words. \u201dGG Both the recognition of the parties (author and recipients of the letter) and the purpose of a written document are essential to the proper grasp of the message. Isbon T; Beckwith has well-stated the matter: \u201cFor the understanding of the Revelation of John it is essential to put oneself as far as possible, into the world of its author and of those to whom it was first addressed. Its meaning must be sought for in the light thrown upon it by the condition and circumstances of its readers, by the author\u2019s inspired purpose, and those current beliefs and traditions that . . . influenced the fashion which his visions themselves took.\u201d Supporters of early dating<\/p>\n\n\n\n
Rev. Jay E. Adams, C. Gregg Singer, George W. Knight III, Hort, Lightfoot, Wescott, B. W. Henderson, A. Weigall, George Edmundson, A. D. Momiglino and more.<\/p>\n\n\n\n
Late day proponents that are not even sure;<\/p>\n\n\n\n
Leon Morris:\u201d There appear to be two dates only for which any considerable arguments are available, in the time of the Emperor Domitian, or in or just after that of Nero. while the evidence is far from being so conclusive that no other view is possible, on the whole it seems that a date in the time of Domitian, i.e., c. A.D. 90-95, best suits the facts.<\/p>\n\n\n\n
Arthur S. Peak: It may be granted that the case for a date in the reign of Domitian has been sometimes overstated. But this date is probably to be accepted.<\/p>\n\n\n\n
J.P.M. Sweet \u201cWe have assumed so far that the book was written well after the fall of Jerusalem in A.D. 70, but the evidence is far from conclusive.<\/p>\n\n\n\n
Authors who say that John was banished under Nero:<\/p>\n\n\n\n
The apocalypse of St John in a Syriac Version, 1897, History of John, the Son of Zebedee in Syriac This paper is an introductory defense of an early date writing by the apostle John of the Book of Revelation. By Robert L Lepine<\/p>\n","protected":false},"excerpt":{"rendered":"
This document is presented considering the question of when the book of Revelation was written by the Apostle John. Did he write it before the fall of Jerusalem (early date) […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"class_list":["post-1132","page","type-page","status-publish","hentry"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/vietnameselivingfaith.com\/index.php\/wp-json\/wp\/v2\/pages\/1132","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/vietnameselivingfaith.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/vietnameselivingfaith.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/vietnameselivingfaith.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/vietnameselivingfaith.com\/index.php\/wp-json\/wp\/v2\/comments?post=1132"}],"version-history":[{"count":2,"href":"https:\/\/vietnameselivingfaith.com\/index.php\/wp-json\/wp\/v2\/pages\/1132\/revisions"}],"predecessor-version":[{"id":1135,"href":"https:\/\/vietnameselivingfaith.com\/index.php\/wp-json\/wp\/v2\/pages\/1132\/revisions\/1135"}],"wp:attachment":[{"href":"https:\/\/vietnameselivingfaith.com\/index.php\/wp-json\/wp\/v2\/media?parent=1132"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}