Both the Big Picture and the Details in the Book
of Revelation Militate Against the Conventional
Idea That the Book of Revelation Was Written in
AD 96 During the Reign of Emperor Domitian
By Mark Mountjoy
Have you ever wondered about the mysterious Book of Revelation? Many people think it was written during the time of the Roman Emperor Domitian, but what if that's not the whole story? When we take a closer look at the clues in the book and the history around it, we might be surprised by what we find!
First off, the Book of Revelation talks about the Second Temple in Jerusalem like it's still standing. But we know that the temple was destroyed way back in the year 70 AD. If the book was really written around 96 AD, like many believe, how could the author have known so much about a building that didn't exist anymore?
Another thing to think about is how the Book of Revelation connects Jesus' second coming with the destruction of Jerusalem. It would be pretty strange for the book to talk about these events happening together if it was written 26 years after Jerusalem was already destroyed!
There are also some big differences between what the Book of Revelation describes and what actually happened in the Roman Empire after 96 AD. The book talks about all these terrible judgments against Rome, but history tells us that the empire was doing pretty well under the rule of the "Five Good Emperors" from 96 to 180 AD. That doesn't seem to fit with the idea that Revelation is mainly about the fall of Rome. And what about the infamous "mark of the beast" and the number 666? Many people connect this with Emperor Domitian, but the Bible itself points us in a different direction. In the Old Testament, King Solomon's wealth is described using the number 666, right before he turns away from God. So maybe the mark of the beast in Revelation has more to do with worshipping wealth and power than with a specific Roman ruler.
There are plenty of other clues in the Book of Revelation that make us wonder about when it was really written and what it's truly describing. From the sealing of the 144,000 Israelites to the visions of Babylon's destruction, there are many reasons to think that the book is actually focused on the events surrounding the Jewish-Roman War and the fall of Jerusalem in 70 AD, and the desperate aberration of the Bar Kokhba Revolt which, though initially successful, ultimately failed to turn back the hands of time and recover the Hebrew people their affairs.
As we dive into studying this fascinating book, let's keep an open mind and be willing to question some of the popular assumptions about it. By looking carefully at the text and the historical context, we might just discover a fresh perspective on the Book of Revelation and its meaning for us today.
The Book of Revelation, also known as the Apocalypse, is a complex and enigmatic text that has fascinated and perplexed readers for centuries. While many Christians uncritically accept the traditional view that the book was written during the reign of Emperor Domitian in AD 96, a closer examination of the text and historical context reveals compelling reasons to question this assumption.
Firstly, the presence of the Second Temple in the Book of Revelation is a significant clue that the book was written before the temple's destruction in AD 70. The detailed descriptions of the temple and its measurements (Revelation 11:1-2) suggest that the author was familiar with the physical structure, which would have been impossible if the book was written more than two decades after its destruction.
Secondly, the New Testament consistently links the Second Coming of Christ with the destruction of Jerusalem (Matthew 10:22-23; 24:15-34). If the Book of Revelation was indeed written in AD 96, it would be odd for the Second Coming to be portrayed as a concomitant event to a historical incident that had already taken place 26 years earlier.
Thirdly, the absence of any significant divine judgments against the Roman Empire in the years following AD 96 casts doubt on the traditional dating. The Book of Revelation describes a series of catastrophic events, including the opening of the seven seals, the sounding of the seven trumpets, and the pouring out of the seven bowls of God's wrath (Revelation 6-16). However, the Roman Empire enjoyed a period of stability and prosperity under the reign of the Five Good Emperors (Nerva, Trajan, Hadrian, Antoninus Pius, and Marcus Aurelius) from AD 96 to 180. This historical reality seems to contradict the notion that the Book of Revelation is primarily concerned with the downfall of the Roman Empire.
Fourthly, the sealing of the 144,000 from the twelve tribes of Israel (Revelation 7) would be more meaningful if it occurred before the catastrophic events of AD 70, rather than 26 years later. The sealing of the righteous before divine judgment is a theme found elsewhere in the Bible, such as in Ezekiel 9:1-11, where God seals the faithful before the destruction of Jerusalem by the Babylonians. A similar scenario in the Book of Revelation would make more sense in the context of the Jewish-Roman War and the impending destruction of Jerusalem.
Fifthly, the mark of the beast, or the number 666 (Revelation 13:18), has no clear connection to Emperor Domitian. Instead, the Bible itself points to a possible link with King Solomon's monetary transgressions (1 Kings 10:14; 2 Chronicles 9:13). The mention of 666 talents of gold occurs at the height of Solomon's kingship, just before he breaks a series of God's laws for kings by multiplying gold, horses, chariots, and foreign wives, and by becoming involved in idolatry. This biblical context suggests that the mark of the beast in Revelation may symbolize the perversion of kingship through idolatry and economic evil, rather than a specific reference to a Roman emperor.
Sixth, the extensive focus on the judgment and destruction of Babylon the Great (Revelation 16-19) is often assumed to refer to Rome. However, a careful reading of the text reveals that this Babylon is guilty of the same crimes that Jesus attributed to Jerusalem (Matthew 23:29-39). Moreover, the marriage of Christ to his Church is heralded after Babylon's destruction (Revelation 19:1-10), a concept that is never associated with Rome in the New Testament. Instead, Jesus' parable of the wedding feast (Matthew 22:1-8) specifically connects this event with the destruction of Jerusalem. While the traditional view of the Book of Revelation's dating and interpretation may be widely accepted, a closer examination of the text and historical context provides compelling reasons to question these assumptions. By considering the presence of the Second Temple, the expected timing of the Second Coming, the absence of divine judgments against Rome, the sealing of the 144,000, the symbolism of the mark of the beast, and the identity of Babylon the Great, Christians can gain a more nuanced and contextually grounded understanding of this enigmatic book. As we study the Book of Revelation, let us strive to see both the forest and the trees, allowing the text to speak for itself and challenge our preconceived notions.
Seventh, the destruction of Jerusalem: The parallels highlighted between the Book of Revelation and the Gospels (Rev. 6:15-17 cf. Luke 23:27-31, Rev. 11:8 cf. Luke 9:31, Rev. 14:20 cf. Heb. 13:12-13, Rev. 18:20, 24 cf. Matt. 23:29-39 and Luke 11:45-51) strongly suggest that the book is indeed alluding to the destruction of Jerusalem. These connections are difficult to ignore and provide a strong case for interpreting the book in light of the Jewish-Roman War and the fall of Jerusalem in AD 70.
Eighth, the Denial of burial and giving of gifts: The perverse policies against any foes of the Zealots described in Revelation 11:9-10 find a striking parallel in the events described by Josephus (Wars 4.6.1:360-361). The Jewish world's traumatic response to the Christian message of the impending end of the Law, Second Temple, and traditions (Acts 6:11-14) provides a plausible historical context for understanding these passages.
Ninth, an earthquake in Jerusalem: The mention of a terrible and ominous earthquake in Jerusalem during the Jewish civil war (Wars 4.4.5:286-287) is significant, especially when contrasted with the absence of any recorded earthquakes in Rome during Domitian's reign (AD 81-96). This discrepancy further undermines the traditional dating of the Book of Revelation and supports the idea that the book is primarily concerned with events in Judea rather than Rome.
Tenth, the resurrection of the dead: The association of the resurrection of the dead and the rewarding of the saints with the end of Hebrew salvation history (Daniel 7:7-27, Daniel 12:1ff, Matt. 24:15-34, Rev. 11:15-18) is indeed more relevant to the Jewish context than to the Roman Empire during Domitian's reign. This theological connection strengthens the case for interpreting the Book of Revelation in light of the Jewish-Roman War and the destruction of Jerusalem.
Eleventh, the flow of blood outside of Jerusalem: The vivid description of blood rising to the height of a horse's bridle for 180 miles (Rev. 14:20), which corresponds to the dimensions of ancient Judea, finds a symbolic parallel in the vast bloodshed that occurred throughout the Holy Land during the Jewish-Roman War. The absence of similar instances of extreme social unrest and bloodshed in Rome during Domitian's reign further supports the idea that the Book of Revelation is primarily focused on events in Judea rather than the Roman Empire.
Twelth, the battle between Satan and Michael in the sky, recorded in both Josephus and Tacitus, is a significant event that seems to coincide with the discontinuation of sacrifices on behalf of the Romans in the Second Temple in AD 66 (Josephus' Dissertation 3.5. Chapter 13). This historical detail supports the idea that the Book of Revelation is addressing events surrounding the Jewish-Roman War, rather than the reign of Emperor Domitian.
Thirteenth, the trek of the Jerusalem Church to Pella (Rev. 12:6, 14) is historically attested to have occurred on November 15, AD 66. This event, centered around Jerusalem and Judea rather than Rome and Italy, further strengthens the argument that the Book of Revelation is primarily concerned with the Jewish-Roman conflict and its impact on the early Christian community.
Fourteenth, the casting of Satan to the earth and the limited time he has (Rev. 12:6, 14; and 13:5) corresponds to the duration of the Jewish civil war, which lasted approximately 42 months. The absence of a similar civil war during or immediately after Domitian's reign weakens the traditional dating of the Book of Revelation.
Fifteenth, the prophecy of Simeon (Luke 2:34 cf. Rev. 20:7-10) about the fall and rising of many in Israel finds a striking parallel in the events surrounding the destruction of Jerusalem. Jewish nationalism fell and revived within seven decades of the AD 70 catastrophe, while the Roman Empire did not experience a similar fall but persisted one thousand, three-hundred and fifty seven years after Domitian's assassination. This connection further supports the idea that the Book of Revelation is addressing the Jewish context rather than a Roman one.
The cumulative weight of these observations about the "forest" and the "trees" in the Book of Revelation strongly suggests that the traditional dating of the book to the AD 90s is fundamentally askew and problematic. If the book were indeed written during Domitian's reign, it would be filled with anachronisms related to a Semitic civilization that had already been drastically altered by the events of AD 70. Moreover, if the book were simply alluding to the destruction of Jerusalem after the fact, it would be a less impressive and somewhat disingenuous example of "vaticinium ex eventu" (prophecy after the fact).
Conclusion
In light of these compelling arguments, it becomes increasingly difficult to maintain the traditional view that the Book of Revelation was written during the reign of Emperor Domitian. The historical, theological, and contextual evidence points towards an earlier date, most likely in the years leading up to or during the Jewish-Roman War and the destruction of Jerusalem in AD 70. By recognizing this, Christians can gain a more accurate understanding of the book's message and its relevance to the early Christian community, which was grappling with the profound implications of the impending fall of Jerusalem and the end and disappearance of the Second Temple era.
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