When Was the Book of Revelation Written?

The New World Encyclopedia states:

According to early tradition, the writing of this book took place near the very end of Domitian’s reign, around 95 or 96. Others contend for an earlier date, 68 or 69, in the reign of Nero or shortly thereafter.^[1] The majority of modern scholars also use these dates.

Those in favor of the later date appeal to the external testimony of Irenaeus (d. 185), who stated that he had received information about the book from those who had seen John face to face. He says that the Apocalypse “was seen no very long time since, but almost in our day, toward the end of Domitian’s reign” (A.H. 5.30.3). According to Eusebius of Caesarea, Domitian had started the persecution referred to in the book. Many scholars agree that the number 666 identifying the “Beast” of Revelation refers to Nero; however those favoring a late date see this reference as an allegory, with Nero symbolizing a later tyrant, whether Domitian or someone else. Some experts believe the work was not written all at one time, with several editors having a hand in bringing it to its present form. The dating of the work is still widely debated in the scholarly community. (New World Encyclopedia)

Hence, prior to being able to determine who is Babylon the Great or correctly interpret any of the symbols in Revelation it is imperative that we determine when the book was written.

In this article I will give consideration first to internal evidence by examining statements within the book itself.

Explaining the difficulties in interpreting Revelation the Jewish New Testament Commentary states:

“The book of Revelation, the last book in the New Testament, polarizes readers. Some see in it the key to the universe, or at least the key to the future. Others find it completely opaque or dismiss it as nonsense. Some regard its highly picturesque language as absolutely literal, others as entirely symbolic, and still others as sometimes one and sometimes the other, or even both at once. There are four major approaches to its interpretation:

(1) Futurist. The book of Revelation is an explicit forecast of a future yet to unfold.

(2) Preterist. The prophecies of Revelation were fulfilled in the first century. (Latin praeter means “before.”)

(3) Historical or Presentist. The prophecies of Revelation are being fulfilled now, during the period between Yeshua’s resurrection and his second coming.

(4) Idealist. The book of Revelation does not refer to history at all but is a timeless allegory of the conflict between good and evil.

To add to the confusion, some commentators combine two or more of these approaches at once.

Given no more information than this, it should be obvious that Revelation is the most difficult book in the Bible on which to comment. Dealing with the historical assertions and theological opinions found in the other 26 books of the New Testament is hard enough; but when the subject matter touches on the future, it’s everyone for himself! Making sense of such a book is a great challenge, and I am not the first to whom it has given pause-John Calvin wrote an extensive commentary on the whole Bible, Old Testament and New, except for Revelation. On the other hand, there are those so eager to read their own pre-formed opinions into Revelation that they ignore what it actually says; or they engage in what Arnold Fruchtenbaum, a Hebrew Christian scholar, calls (in his commentary on Revelation, Footsteps of the Messiah) “newspaper exegesis,” that is, seeing in every current event a sensational fulfillment of some biblical prophecy. (Jewish New Testament Commentary)

What does the writer himself say about the book? Surely his words must carry some significance in determining how its message should be understood. Who was his target audience?

In its introduction, the apostle John explains that the purpose of the book of Revelation is for Jesus to show his slaves what must shortly take place:

 (Revelation 1:1) A revelation by Jesus Christ, which God gave him, to show his slaves the things that must shortly take place. And he sent his angel and presented it in signs through him to his slave John,

Who are his slaves?

and even on my male slaves and on my female slaves I will pour out some of my spirit in those days, and they will prophesy. (Acts 2:18)

And now, Jehovah, give attention to their threats, and grant to your slaves to keep speaking your word with all boldness, (Acts 4:29)

This girl kept following Paul and us and crying out with the words: “These men are slaves of the Most High God and are proclaiming to you the way of salvation.” (Acts 16:17)

Paul and Timothy, slaves of Christ Jesus, to all the holy ones in union with Christ Jesus who are in Phi·lipʹpi, along with overseers and ministerial servants: (Philippians 1:1)

“‘Nevertheless, I do hold this against you, that you tolerate that woman Jezʹe·bel, who calls herself a prophetess, and she teaches and misleads my slaves to commit sexual immorality and to eat things sacrificed to idols. (Revelation 2:20)

It is obvious that first century Christians were considered slaves of Christ Jesus. Does it make sense that this was not written for the benefit of these slaves living in the apostle John’s day? Furthermore, it would seem that almost 1,800 years into the future could hardly be considered something that took place shortly. But what things did the apostle have in mind? What imminent important events did first century Christian slaves need to be put on the alert for?

Regarding this statement of John, Adam Clarke in his commentary writes:

Things which must shortly come to pass – On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in Rev_1:3, must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: (Adam Clarke’s Commentary on the Bible)

Either way, from what John says, it does not appear that the events would be due to unfold in the distant future from Jesus present day slaves.

John further writes:

Happy is the one who reads aloud and those who hear the words of this prophecy and who observe the things written in it, for the appointed time is near. (Revelation 1:3)

These statements cause us to ask: how could Christians hearing the words of this prophecy in the first century observe the things written in it? Finally, if the events are for the distant future, how could it be said that the appointed time is near?

In his commentary on the book of Revelation, D. Gene West writes:

“There is another important concept to be observed from Daniel. In 12:9, God told the prophet, Go your way, Daniel, for the words are closed up and sealed till the time of the end. The context clearly shows Daniel did not understand some of the prophecies he received. God told him not to be concerned about what he did not understand for it was not time for these affairs to be fulfilled; therefore, they were “closed up and sealed” until it was time for their fulfillment.”

“On the other hand, in Revelation 22:10, John was told, Do not seal the words of the prophecy of this book, for the time is at hand. In other words, the events prophesied in Revelation, unlike those of Daniel were near, so the book was not to be kept hidden or secret (the meaning of the word “sealed,” (sphragises), for the time of the fulfillment was near.” (Avenging His Holy Saints, Apostles and Prophets by D. Gene West pgs. 33,35)

All of these statements surely give us reason to consider a pre-70 CE date at least a logical possibility if not a probability. Correctly determining the date when the book was written and to whom its instructions apply is extremely important as it affects considerably our understanding of the symbols within it and to whom they apply.

The temple at Jerusalem was the center of Jewish life and worship. If Revelation had been written after its destruction it is hard to imagine there could be no mention at all of that catastrophe in the book. On the other hand, it is not difficult to accept that, had it been written prior to that destruction, all of the language and symbols involving lightning, hail, fire, voices, thunders, beasts, woes and bloodshed were prophetic fore-gleams of the end of the Jewish system of things.

In Revelation 1:10, according to the New World Translation, John states:

“By inspiration I came to be in the Lord’s day”. 

Jehovah’s Witnesses are taught that the Lord’s day began in the year 1914. However, this is an incorrect rendering. Almost all other Bibles render the expression “I was in the spirit on the Lord’s day” which first century Christians considered to be the day after Sabbath when Jesus was resurrected. See the article “The Lord’s Day”.

Additionally, the calculations laid out by the Watchtower society in order to arrive at the date 1914 are fraught with difficulties.

Next we will consider external evidence. How can the writings of historians and early Christians help us determine the date of the book?

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[1] Kenneth L. Gentry, Jr., Before Jerusalem Fell: Dating the Book of Revelation (Powder Springs, GA: American Vision, 1989, ISBN 0930464206).