Scholarly Reading
6/23/26
Robinson, John A.T. (1976). "Chapter 8: The Book of Revelation." (pp. 221-253). In Redating the New Testament. Eugene, OR: Wipf and Stock. (Personal Library)
Robinson opens this chapter by observing that Revelation has more early dating traditions than any other New Testament documents (Robinson 1976, p. 221). Nonetheless, it is important to trace the evidence as carefully as that of any other writings. Robinson specifically questions the truth of Eusebius' assertion that the apostle John wrote both the fourth gospel and the Apocalypse and that it was written by the end of the reign of Domitian (Robinson 1976, p. 222). In particular, the later in life John was writing, the less vigorous Robinson would expect the writing to be.
The matter, in Robinson's view, is made more difficult by Eusebius' record of Clement of Alexandria, who records John living a very active life after the year 96 (Robinson 1976, pp. 222-223), if, in fact, Domitian was the "tyrant" referred to by Clement. Tertullian describes John's exile to Patmos after the execution of Peter and Paul (Robinson 1976, p. 223). This exile is dated by Jerome as being under Nero rather than Domitian (Robinson 1976, p. 224). Robinson notes in this regard numerous 19th century scholars who reflect a common opinion that the aged John was actively writing at the end of Nero's reign, thus probably between 68 and 70 (Robinson 1976, pp. 224-225).
When considering dating evidence within Revelation itself, Robinson takes the text to describe two situations, one in chapters 1-3 and in 22:6-21, and one in 4:1-22:5 (Robinson 1976, p. 226). The first is focused on Asia Minor, while the second focuses on Rome and Jerusalem. This setting draws Robinson's attention to the similar situations in 1 Peter. Revelation shows a greater familiarity with the details of congregations in Asia Minor than does 1 Peter. The descriptions of persecution in Revelation also have a level of detail and ferocity absent from 1 Peter. The descriptions of the situation in Asia Minor strike Robinson as similar in nature to the trials described in Jude and 2 Peter (Robinson 1976, p. 227).
This level of trouble in the churches of Asia Minor is interesting to Robinson especially in that the churches are specifically not under pressure from the imperial cult (Robinson 1976, p. 228). The pressure, rather, appears to be harassment and corruption which is not systemic in nature. Robinson briefly discusses the argument that these conflicts could not have arisen quickly after the churches' founding in Paul's time (Robinson 1976, p. 229). Yet we know of trouble arising quickly in the congregations of Galatia and in Corinth. There is no reason to require a long period of time for people to fall into error.
The central portion of the text, 4:1-22:5, shows substantial marks "of an intense experience of the Christian suffering at the hands of the imperial authorities" (Robinson 1976, p. 231). This is viewed as a series of past events, though possibly quite recent. The terror under Nero certainly presents itself to many as a likely candidate. Other scholars point to the Flavian persecution under Domitian, which was possibly more consistent and widespread.
Robinson reviews Eusebius' account of persecutions, observing that while there were deaths of important Roman men, all the mentions of Christians are in the context of banishment (Robinson 1976, p. 232). It appears from the few remarks about Christianity that Domitian was opposed to the Roman aristocracy but may have been neutral or even slightly favorable toward Christians, at one point promoting an injunction against persecution. As it pertains specifically to Revelation, Robinson notes that the persecution is mentioned only at Rom (Babylon) rather than throughout the wider culture (Robinson 1976, p. 234). This strikes one as more apposite to Nero than to Domitian, as Nero did specifically call for persecution of Christians at Rome.
There is some reference in the persecution narrative to economic troubles in Jerusalem. Robinson observes evidence of scarcity in 6:6 and a period of turmoil in Jerusalem from the beginning of Revelation chapter 11. This corresponds in many ways to the trouble in the war of 66-70, which began before the death of Nero (Robinson 1976, p. 238). Robinson goes on to discuss a number of passages for which scholars have assigned an earlier author whose work was incorporated into Revelation (Robinson 1976, p. 242). This appears to be the main tool used by scholars who insist on the writing coming from the time of Domitian, but who find passages which fit a pre-70 date better.
Revelation 17:9-11, which describes the existence of seven kings, five of whom have fallen, one who reigns, and one who is not now reigning but will not reign for long, has spurred a great deal of discussion (Robinson 1976, pp. 242-243). Robinson reviews a number of attempts which have been made to identify the time required by this statement. The best models he finds, including a collection of apocalyptic writings from essentially the same time period, points to a dating of Revelation in the time of Nero, not Domitian (Robinson 1976, p. 248).
In the end, Robinson concludes that the violent sack and burning of Rome after Nero's suicide is the best reflection of the prophecies of Revelation. The number of emperors works. The first and military conflicts fit the late part of 69 or the start of 70, when the temple in Jerusalem was also moving toward destruction (Robinson 1976, p. 252). This also places John the son of Zebedee as elderly but not so advanced in age as to be incapable of the travels and activities described of him early in this chapter.
6/23/26
Robinson, John A.T. (1976). "Chapter 8: The Book of Revelation." (pp. 221-253). In Redating the New Testament. Eugene, OR: Wipf and Stock. (Personal Library)
Robinson opens this chapter by observing that Revelation has more early dating traditions than any other New Testament documents (Robinson 1976, p. 221). Nonetheless, it is important to trace the evidence as carefully as that of any other writings. Robinson specifically questions the truth of Eusebius' assertion that the apostle John wrote both the fourth gospel and the Apocalypse and that it was written by the end of the reign of Domitian (Robinson 1976, p. 222). In particular, the later in life John was writing, the less vigorous Robinson would expect the writing to be.
The matter, in Robinson's view, is made more difficult by Eusebius' record of Clement of Alexandria, who records John living a very active life after the year 96 (Robinson 1976, pp. 222-223), if, in fact, Domitian was the "tyrant" referred to by Clement. Tertullian describes John's exile to Patmos after the execution of Peter and Paul (Robinson 1976, p. 223). This exile is dated by Jerome as being under Nero rather than Domitian (Robinson 1976, p. 224). Robinson notes in this regard numerous 19th century scholars who reflect a common opinion that the aged John was actively writing at the end of Nero's reign, thus probably between 68 and 70 (Robinson 1976, pp. 224-225).
When considering dating evidence within Revelation itself, Robinson takes the text to describe two situations, one in chapters 1-3 and in 22:6-21, and one in 4:1-22:5 (Robinson 1976, p. 226). The first is focused on Asia Minor, while the second focuses on Rome and Jerusalem. This setting draws Robinson's attention to the similar situations in 1 Peter. Revelation shows a greater familiarity with the details of congregations in Asia Minor than does 1 Peter. The descriptions of persecution in Revelation also have a level of detail and ferocity absent from 1 Peter. The descriptions of the situation in Asia Minor strike Robinson as similar in nature to the trials described in Jude and 2 Peter (Robinson 1976, p. 227).
This level of trouble in the churches of Asia Minor is interesting to Robinson especially in that the churches are specifically not under pressure from the imperial cult (Robinson 1976, p. 228). The pressure, rather, appears to be harassment and corruption which is not systemic in nature. Robinson briefly discusses the argument that these conflicts could not have arisen quickly after the churches' founding in Paul's time (Robinson 1976, p. 229). Yet we know of trouble arising quickly in the congregations of Galatia and in Corinth. There is no reason to require a long period of time for people to fall into error.
The central portion of the text, 4:1-22:5, shows substantial marks "of an intense experience of the Christian suffering at the hands of the imperial authorities" (Robinson 1976, p. 231). This is viewed as a series of past events, though possibly quite recent. The terror under Nero certainly presents itself to many as a likely candidate. Other scholars point to the Flavian persecution under Domitian, which was possibly more consistent and widespread.
Robinson reviews Eusebius' account of persecutions, observing that while there were deaths of important Roman men, all the mentions of Christians are in the context of banishment (Robinson 1976, p. 232). It appears from the few remarks about Christianity that Domitian was opposed to the Roman aristocracy but may have been neutral or even slightly favorable toward Christians, at one point promoting an injunction against persecution. As it pertains specifically to Revelation, Robinson notes that the persecution is mentioned only at Rom (Babylon) rather than throughout the wider culture (Robinson 1976, p. 234). This strikes one as more apposite to Nero than to Domitian, as Nero did specifically call for persecution of Christians at Rome.
There is some reference in the persecution narrative to economic troubles in Jerusalem. Robinson observes evidence of scarcity in 6:6 and a period of turmoil in Jerusalem from the beginning of Revelation chapter 11. This corresponds in many ways to the trouble in the war of 66-70, which began before the death of Nero (Robinson 1976, p. 238). Robinson goes on to discuss a number of passages for which scholars have assigned an earlier author whose work was incorporated into Revelation (Robinson 1976, p. 242). This appears to be the main tool used by scholars who insist on the writing coming from the time of Domitian, but who find passages which fit a pre-70 date better.
Revelation 17:9-11, which describes the existence of seven kings, five of whom have fallen, one who reigns, and one who is not now reigning but will not reign for long, has spurred a great deal of discussion (Robinson 1976, pp. 242-243). Robinson reviews a number of attempts which have been made to identify the time required by this statement. The best models he finds, including a collection of apocalyptic writings from essentially the same time period, points to a dating of Revelation in the time of Nero, not Domitian (Robinson 1976, p. 248).
In the end, Robinson concludes that the violent sack and burning of Rome after Nero's suicide is the best reflection of the prophecies of Revelation. The number of emperors works. The first and military conflicts fit the late part of 69 or the start of 70, when the temple in Jerusalem was also moving toward destruction (Robinson 1976, p. 252). This also places John the son of Zebedee as elderly but not so advanced in age as to be incapable of the travels and activities described of him early in this chapter.
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