Norman Geisler has acknowledged in
Twelve Points that Prove Christianity True that
modern scholarship has proven that there really is no reason for dating any of the New Testament books after 70 AD. However, if we include in the phrase
modern scholarship such individuals as William Hendriksen, RCH Lenski, and others Geisler is WRONG.
Gordon Wenham (
The Place of Biblical Criticism in Theological Study, Themelios 14.3) believes in an early date, but also states, "I think it is very natural for Christians to want to date the gospels as close as possible to the life of Christ, for then surely there is less chance of distortion and corruption creeping in," etc. However, I need more than an “I think” statement to have a valid opinion.
For a brief, but historical study of this read
Revelation, by Grant Osborn, pp. 6-9. He does a good job discussing all the facts ... and though
not definitive leans towards a late date.
I find myself ascribing to a late date as well, because Osborn’s arguments and what the ECFs state. You noticed that in my previous post I was careful to note that a late date was based “
in part on a passage written by Irenaeus (he died 202 AD) in his book Adversus Haereses.” Normally when you read preterists and others concerning an early date they state this is THE ONLY evidence and that everyone else quotes Irenaeus. However, this is not true, because even though IRENAEUS did state in
Against Heresies,
If it were necessary for his name to be proclaimed openly at the present time, it would have been declared by him who saw the revelation. For it was seen not long ago, but almost in our own generation,at the end of the reign of Domitian.
and Eusebius around 325 A.D., quoted the same, in his Church History, Book 3,Chap. 18, “The Apostle John and the Apocalypse,” EUSEBIUS also states in
Narrative Concerning John the Apostle,
AT that time the apostle and evangelist John, the one whom Jesus loved, was still living in Asia, and governing the churches of that region, having returned after the death of Domitian from his exile on the island. And that he was still alive at that time may be established by the testimony of two witnesses. They should be trustworthy who have maintained the orthodoxy of the Church; and such indeed were Irenaeus and Clement of Alexandria. The former in the second book of his work Against Heresies, writes as follows: “And all the elders that associated with John the disciple of the Lord in Asia bear witness that John delivered it to them. For he remained among them until the time of Trajan.” And in the third book of the same work he attests the same thing in the following words: “But the church in Ephesus also, which was founded by Paul, and where John remained until the time of Trajan, is a faithful witness of the apostolic tradition.” Clement likewise in his book entitled What Rich Man can be saved? indicates the time, and subjoins a narrative which is most attractive to those that enjoy hearing what is beautiful and profitable. Take and read the account which runs as follows: “Listen to a tale, which is not a mere tale, but a narrative concerning John the apostle, which has been handed down and treasured up in memory. For when, after the tyrant’s death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches…
However, we need stop there, for VICTORINUS, in his
Commentary on Revelation chapter 17:10, states,
And there are seven kings: five have fallen, and one is, and the other is not yet come; and when he is come, he will be for a short time.” The time must be understood in which the written Apocalypse was published, since then reigned Caesar Domitian; but before him had been Titus his brother, and Vespasian, Otho, Vitellius, and Galba. These are the five who have fallen. One remains, under whom the Apocalypse was written — Domitian, to wit. “The other has not yet come,” speaks of Nerva; “and when he is come, he will be for a short time,” for he did not complete the period of two years.
and JEROME, in
Treatises, Against Jovinianus, states, “John…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.” Thus, I am us'd out and lean toward a late date.
