Gonzalo Rojas-Flores, «The Book of Revelation and the First Years of Nero’s Reign», Vol. 85 (2004) 375-392
In this article I try to demonstrate that the Book of
Revelation was written in the first years of Nero’s reign, because (a) there
is an important patristic tradition in favor of Nero and (b) the internal
evidence shows that the text was redacted after Nero’s ascension to the throne
in 54 and before the earthquake of Laodicea in 60.
The Book of Revelation and the First Years of Nero’s Reign 377
Domitian, he does not mention John and his exile (Apol. 5). Finally,
Epiphanes (c. 315-403) affirms in Haeres. 51.12,33 that John wrote
Revelation during the reign of Claudius (7).
The testimony of Clement of Alexandria (c. 150-215) is not
conclusive because it affirms that the apostle John left Patmos “after
the death of the tyrant†(Quis Salvus Dives 42). Although most authors
presume that Clement was referring to Domitian, in Jewish, Christian
and Pagan literature, the qualifier “tyrant†is linked to Nero (8). On the
other hand, there does not seem to have existed a persecution
campaign against the Christians during the reign of Domitian. His
repressive policy was rather selective and aimed at influential people
on suspicion of conspiracy, including members of his own family (9). It
is probable, in consequence, that Clement had thought of Nero when
he wrote about the time when the apostle John left Patmos after the
death of the “tyrantâ€. The same thing can be inferred from Origen (c.
185-254), disciple of Clement, because he asserts that John was exiled
to Patmos by “the King of the Romans†(Matthew 16.6) without
identifying him (10).
In conclusion, the external evidence cannot date with certainty the
Book of Revelation at the end of the reign of Domitian, because there
is an important patristic tendency that attests or points to an early
dating during the reign of Nero or even before it.
II. Internal Evidence
1. The destruction of Jerusalem and its Temple
In Revelation there is no reference to the destruction of Jerusalem
and its temple. It would be inexplicable in terms of religious identity if
the work had been written after the year 70, because John belonged to
a mentality and a culture that was notably Hebrew. He considers
himself a genuine Jew, a member of the true Synagogue (Rev 2,9;3,9),
(7) Cf. GENTRY, Before, 104-105. Recently, M.-É. Boismard has defended the
tradition of the early martyrdom of the apostle John, son of Zebedee (Le martyre
de Jean l’apôtre [Paris 1996]).
(8) Cf. GENTRY, Before, 68-83.
(9) EDMUNDSON, The Church in Rome, 168; G.W. BARKER – W.L. LANE –
J.R. MICHAELS, The New Testament Speaks (New York 1969) 368; L.L.
THOMPSON, The Book of Revelation. Apocalypse and Empire (Oxford 1990)
95-115.
(10) Cf. GENTRY, Before, 97-99.