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Before Jerusalem Fell

by Kenneth L. Gentry

by Kenneth L. Gentry

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Additional External Witnesses 109<br />

and Origen, the second and third most significant witnesses to the<br />

Domitianic date, are more in the mind of the modern reader than in<br />

the script of the ancient texts. The important references from both of<br />

these two fathers not only lack the name “Domitian,” but are more<br />

easily understandable if dealing with Nero. In the case of Clement<br />

particularly, it would appear that a Neronic date would be demanded,<br />

and not simply suggested. That these two witnesses were<br />

ever deemed notable examples of the late date witness is quite<br />

remarkable. Andreas clearly supports a Domitianic banishment, but<br />

in doing so he must debate a plurality of competing exegetes prior<br />

to and during his own era who hold to a Neronic date. Victorious is<br />

a sure witness, but alone in unambiguous testimony among the major<br />

references.<br />

There are some witnesses that may hint at a pre-A.D. 70 dating<br />

for Revelation, such as The Shepherd of Hermas and Papias. Yet,<br />

other sources are even more suggestive of a Neronic banishment: the<br />

Muratorian Canon, Tertullian, and Epiphanies. Others seem to<br />

imply hth. dates for John’s banishment: Eusebius (cf Ecclesiastical<br />

Histoy with Evangelical Demonstrations) and Jerome. These at least<br />

suggest either an early competition between theories, or a double<br />

banishment ofJohn, once under Nero and later under Domitian.<br />

On the other hand, undeniably supportive of a Neronic date are<br />

Arethas, the Syriac Histoy ofJohn, the Syriac versions of Revelation,<br />

and Theophylact.<br />

Obviously, then, there was no sure, uniform, and certain tradition<br />

in the early centuries of the Church on this matter. All that is<br />

certain is that John was banished to Patmos and there wrote Revelation.<br />

In the matter of details, there is confusion and contradiction<br />

that betrays the possibility of various hypotheses floating about,<br />

rather than firm convictions. This is possibly why neither Clement<br />

of Alexandria nor Origen ventured to explicitly name the emperor<br />

of the banishment. They surely knew of Irenaeus’s statements, yet<br />

they neglected to refer to them on this matter. All things considered,<br />

however, even the external evidence leans toward a Neronic date.

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