PMW 2020-042 by Kenneth L. Gentry, Jr.
The preterist approach to Revelation holds that Revelation is to be understood as already fulfilled in the first century. Consequently, it has a strong historical interest.
Ironically though, many critics of the preterist approach to Revelation attempt to discredit it on an historical basis. They argue such things as:
“Preterism goes against the witness of the very early church” (Mal Couch).
“Alcazar, a [17th century] Spanish Jesuit, started the idea that the Apostle John . . . was writing about what was happening in his own day, and that his Antichrist was probably the Emperor Nero or some other early persecutor” (Duncan McDougall). Continue reading
PMW 2018-053 by Kenneth L. Gentry, Jr.
This year is the twentieth anniversary of my last edition of Before Jerusalem Fell: Dating the Book of Revelation. In that work I listed eight full pages of notable advocates for the early dating of Revelation, i.e., a date prior to AD 70. Before too long I hope to update the book altogether. But for now I would like to list some additional early date advocates beyond those found in the book.
More often than not, when a preterist mentions the early date of Revelation he is dismissed with the wave of a hand and the utterance: “the early date of Revelation is held only by a minority of scholars.” That may be true today, but the tide is slowly shifting. Thus, I thought it might be good to put some more scholars’ names in the mix. Of course, counting noses is not the answer to the problem. But it will be helpful in countering a common objection that attempts to cut discussion short. Continue reading
PMT 2015-025 by Kenneth L. Gentry, Jr.
Many scholars argue that Jesus’ rebuke of Laodicea in Rev 3:17 is evidence for a late-date for Revelation. But the postmillennial preterist sees Revelation as being written in the mid-AD 60s, well before the mid-90s (late date). Let’s consider this alleged problem for the early-date.
Revelation 3:17 reads:
Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked.
Leon Morris notes that in the Laodicean letter “we are told that the church in Laodicea was ‘rich, and increased with goods’ (iii. 17). But as the city was destroyed by an earthquake in AD 60/61 this must have been considerably later” (Morris, Revelation, 37). Mounce and Kummel also endorse this observation, a major component of the complex of evidence derived from the Seven Letters (Robert Mounce, Revelation, 35 and W. G. Kummel, New Testament Introduction, 469). Continue reading
PMT 2014-113 by Kenneth L. Gentry, Jr.
This is my final installment for this brief series on Revelation’s date. If Revelation was written prior to the temple’s destruction in AD 70, then we might surmise that its judgments pointed to the temple’s destruction rather than the world’s end. And I believe that is the case. This would work well within the postmillennial system.
The final evidence from Revelation’s self-witness that I will consider is the relationship of the Jew to Christianity in Revelation. And although there are several aspects of this evidence, we will just briefly introduce it. Two important passages and their implications may be referred to illustratively. Continue reading