Lecture Three

A Lady from our Intro to Jewish Roots class is at the memory observance of KristallNacht
I Pray the Ruach HaKodesh moves mightily!!!

Also being yoked to Yeshua, the Ruach HaKodesh, and Torah is not a burden because HE carries the load, we are just along for the walk. And Napolean commented that he and Alexander the Great built their kingdom by force while Yeshua builds HIS through love.



Disclaimer:

I will type the notes as presented to me.
Again let me stress that what follows are NOT my words.
I will not add my thoughts in the post.
Comments allowed for friendly discussion and edifying.

II Timothy 2:15
Study to shew thyself approved unto G-D, a workman that needeth not to be ashamed, rightly dividing the word of truth.

I Thessalonians 5:11
Wherefore comfort yourselves together, and edify one another, even as also ye do.

And for the record no one is ruling out dual fulfillment.











1. The date of the Book of Revelation has been often been a matter of dispute which unfortunately holds a major key to understanding the apocalyptic content and purpose. If, as many prophetic and dooms-day preachers have concluded, the Book of Revelation was written after the destruction of the Temple (70 AD) and the great tribulation in the city of Jerusalem, then the events have to be attributed to some future end time happening instead of the actual tribulation at hand between 66-73 AD in Jerusalem itself. Modern scholars who are familiar with the apocalyptic thought of the first century understand that although some events may be attributed to a future event, many of the common Jewish apocalyptic phrases and statements definitely were aimed at preparing the Jewish people for their greatest time of tribulation and the destruction of their Temple in 70 AD.

2. A major question that demands an answer is: how could anyone facing the major tribulation of their lifetime be concerned about a tribulation some 2,000 years in the future? It should also be remembered that to those living in the first century the term last day referred to the final resurrection and judgment day, while the words last days or times (plural) was often a reference to the first century (John 6:39; 11:24: I John 2:18). The first century Believers considered the earlier days of the prophets such as Joel to be the early days and the new testament period as the last days. Note examples of this in the writings of Luke in Acts 2:16 when Peter stood up and quoted Joel's prediction of the early and latter rains indicating G-D's different outpourings of the Holy Spirit (Joel 2:23-32). Then Peter concluded this is that! Confirming that these things were what G-D promised in the last days (Acts 2:17). Also Peter reminds them that Christ was for-ordained before the foundation of the world, but was manifest in these last times (I Peter 1:20). John reiterates this in (I John 2:18) when he proclaims it is already the last time as you have heard that the antichrist shall come in the last time, even now there are many antichrists; and we know that it is already the last time.

3. The earliest external evidence for the date of the Book of Revelation is the statement of Irenaeus that this book was seen at the end of the reign of Domitian (Haer. 5.303). Domitian was emperor from 81 to 96 AD. Unfortunately, many Christians have misunderstood this to be a date of the book being written and concluded without historical evidence that the Book of Revelation was written around 95-96 AD. There was never any evidence for this besides much historical data to support an earlier date. Eusebius, the early church historian (260-340 AD) some 190 years after the event, cites Irenaeus's statement that it was seen during the reign of Domitian and church history is forever altered concerning the date, therefore the actual message of the Book of Revelation. Later, others such as Victorinus of Pettau (304 AD) and Jerome (340-420 AD) followed this same concept and states that John was banished to Patmos during Domitian's reign where he wrote the book (Apoc. 10:11; 17:10; De Vir. III.9). Historically the date for the Book of Revelation has NO foundation the 95-96 AD that most modern prophecy teachers presently assign it. Besides that, other early scholars such as Epiphanius (350 AD) states that John prophesied on the island of Patmos during the reign of Claudius (41-54 AD) and Theophylact recorded that it was written during the reign of nero (54-68 AD; Adv. Haeres 51.12.33; Charles, I. xcii; Anchor, vol. 5, p. 700).

4. The concept that the Book of Revelation was written before the 70 AD destruction of Jerusalem and the Temple is widely accepted today by the most scholars educated in the history of the first century and apocalyptic literature. The many reasons for this include the fact that it is improbable to think of a Jewish book being written shortly after the destruction of Jerusalem and its Temple without even mentioning the most tragic event in Jewish history. On the other hand, it would be quite in line with apocalyptic literature to warn and prepare the people with Jewish symbols, like the ones found in this book, prior to such an event. Also there are several clear references to Nero (54-68 AD) in the Book of Revelation. Another clear indication of this earlier date is found in Revelation 11:1-2 where John is given a reed like a rod and told to rise and measure the Temple pf G-D and the altar and those worshiping in it. He is told not to measure the courtyard, because it was given to the gentiles, and they will trample the Holy City for forty-two months. This is approximately the period in which the Romans took to destroy the city and Temple of Jerusalem in 70 AD. This text indicates that the historical Temple was still standing when John wrote the Book of Revelation putting it around 66-68 AD. (during the reign of Nero)

5. Before 1882, when source criticism was applied to the Book of Revelation, many scholars used Revelation 11 to date the entire book before 70 AD. During the 20th century scholars such as J. A. T. Robinson argued that this book had to be written before the destruction of the Temple in 70 AD, citing the measuring episode as a command that the Temple be purified and that it was a call to repentance issued by the two witnesses in Revelation 11:3-13.

6. Revelation 11:1-2 seem to be based on a prophetic oracle that was circulated like a tract in Jerusalem during the war against Rome, before the destruction of the Temple. Many scholars feels this oracle suggested that the earthly Temple represented the heavenly Temple therefore, it could not be destroyed by Rome (Anchor, vol. 5, p. 702).



Go to Lecture II or IV