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Jerome one of the church fathers states that John was seen in 96 A. 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.” The fact that John was so old and weak as to have to be carried renders doubtful that he could possibly have written the book in 96 A. You must consider the fact that in the book of Revelation it was written that John must again “prophesy before many peoples, nations, tongues and kings” (Rev.
) something he could not do in the state of decrepitude that we would expect of one of such advanced age. 3:1-5) The letter to the Hebrews speaks directly to the apostasy of Jewish believers from the faith and the Jewish nation as a whole.
As we shall see, based on evidence that agrees with the context of the book that the book was written sometime between 56-70 A. and is primarily concerned with the church’s victory over the persecutions of Nero and the Jews, and the destruction of Jerusalem by Rome.
There is no reliable evidence that John was banished to Patmos by Domitian.
In fairness, either John or the apocalypse may be the subject.
But what is the point of saying the vision was seen in recent times?
The whole tradition is similar to the oral tradition among many that Peter was once bishop of the church at Rome.
Thomas: “Theonomy and the Dating of Revelation” in: TMSJ 5/2 (Fall 1994) 185-202.
Indeed, Paul affirms that the apostasy associated with the latter times was well under way when he wrote Timothy. John also wrote of this apostasy as a present fact saying “They went out from us, but there were not of us…” (I Jno.
) Like the spirit of Antichrist John said was already present and evidence that they were in the last days of the Mosaic age (I Jno.
Thus if the reference is to anything, it would seem to be to John. Robert Young, author of Young’s Analytical Concordance, wrote a commentary on Revelation published prior to 1885 wherein he makes the following statement: “It was written in Patmos about A. 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. 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. 95, and most succeeding writers have fallen into the same blunder.
Tertullian clearly joins John’s death in both time and place to those of the other apostles.