Book: Before Jerusalem Fell


Before Jerusalem Fell: Dating the Book of Revelation by Kenneth Gentry

Helpful extractions from the book:

Berkhof’s helpful study, Principles of Biblical Interpretation, teaches that hermeneutics “is properly accomplished only by the readers’ transposing themselves into the time and spirit of the author.”

Mickelsen’s widely used Interpreting the Bible notes: “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 mod- ern readers.”

The first historical persecution of the Church by imperial Rome was by Nero Caesar from A.D. 64 to A.D. 68.

New Testament scholars commonly divide the options on the dating of Revelation between these two periods.5 We should note, however, that more precise dates than simply pre-A.D. 70 and c. A.D. 95 have been suggested by scholars – although the demonstra- tion of a pre-A.D. 70 date is the major issue.

From this general principle he [Berhkof] goes on to assert strongly that: “It is impossible to understand an author and to interpret his words correctly unless he is seen against the proper historical background.”

The actual defense of the early date of Revelation will be begun by initially considering the external evidence. This species of evidence is greatly stressed by late date advocates and is generally conceded on all sides to be their strongest argument.

Indeed, F. J. A. Hort even states in regard to the evidence for a late date: “This is virtually external only.

The evidence from tradition regarding the date of Revelation is almost invariably considered in conjunction with the question of the date of John’s banishment to the island of Patmos.

Interestingly, there have been several able scholars who have denied that John was banishment to Patmos.

The references to “tribulation” and “patience,” he argues, do not necessarily relate to the reason for his being at Patmos.

Reuss even goes so far as to say: “The exile of the Apostle John to Patmos . . . is itself only a fable derived from a false interpretation of 1:9 (in which very passage pczpvpiov is not martyrdom but preaching).”

Furthermore, despite disagree- ments as to the tine of John’s banishment, there is virtual harmony in antiquity as to the fact of his banishment

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