The word means to “unveil,” or “reveal.” The first phrase of the book is (Ἀποκάλυψις Ἰησοῦ Χριστοῦ) “Revelation of Jesus Christ.” The “revelation of Jesus Christ” should be interpreted as both a subjective and an objective genitive. The goal of this study is to reveal to whom the book was written and the purpose of the book.
The book reveals Jesus Christ, the God of the Bible, in His role during the Tribulation and as King of Kings (subjective genitive) and is the revelation from Jesus about the events that will transpire during the Tribulation and afterwards (objective genitive). Summary Preterist and Historical schools of interpretation face insurmountable obstacles in identifying events described in Revelation with events in history.
Traditionally, the book of Revelation has been dated near the end of the first century, around A. James Orr has observed, however, that recent criticism has reverted to the traditional date of near A. In view of some of the bizarre theories that have surfaced in recent times (e.g., the notion that all end-time prophecies were fulfilled with the fall of Jerusalem in A. 70), which are dependent upon the preterist interpretation, we offer the following. 180), a student of Polycarp (who was a disciple of the apostle John), wrote that the apocalyptic vision “was seen not very long ago, almost in our own generation, at the close of the reign of Domitian” (Against Heresies 30). 155-215) says that John returned from the isle of Patmos “after the tyrant was dead” (.23).
Some writers, however, have advanced the preterist (from a Latin word meaning “that which is past”) view, contending that the Apocalypse was penned around A. 68 or 69, and thus the thrust of the book is supposed to relate to the impending destruction of Jerusalem (A. Wallace Jr.), and for a brief time it was popular with certain scholars. In fact, the evidence for the later date is extremely strong.
Everything the Lord said was associated with Israel and concerned God’s judgment and how to obtain salvation during those seven years.These are the following: 1) acceptance of the Scriptures as God-breathed (θεόπνευστος), 2) correct placement of the text within the framework of God’s progressive revelation, and 3) sound and consistent hermeneutic or interpretative method.The first word of the book is “revelation” (ἀποκάλυψις)–hence its title.The first text concerns the identity of John the Baptist, supposed to be the reincarnation of the prophet Elijah.In Matthew 11,14 Jesus says: "And if you are willing to accept it, he (John the Baptist) is the Elijah who was to come." In the same Gospel, while answering the apostles about the coming of Elijah, Jesus told them: "But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished.Likewise, the Muratorian fragment is evidence that, perhaps as early as 200, there existed a set of Christian writings somewhat similar to the twenty-seven-book NT canon, which included four gospels and argued against objections to them.Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings are claimed to have been accepted by almost all Christians by the middle of the 3rd century.Reincarnation Why cannot Christianity accept reincarnation? Today’s religious syncretism not only accepts reincarnation as one of its basic doctrines but also tries to prove that it can be found in the Bible and that it was accepted by the early Church.We will therefore analyze the basic texts in the Bible which are claimed to imply belief in reincarnation, examine the position of some important Church fathers who are said to have accepted it, and emphasize the basic antagonism of this doctrine with Christian teaching The most "convincing" texts of this kind are the following: 1) Matthew 11,14 and 17,12-13, concerning the identity of John the Baptist; 2) John 9,2, "Who sinned, this man or his parents, that he was born blind? A few prominent names have been associated with this position (e.g., Stuart, Schaff, Lightfoot, Foy E.The external evidence for the late dating of Revelation is of the highest quality. The testimony of Irenaeus, not far removed from the apostolic age, is first rate. Irenaeus seems to be unaware of any other view for the date of the book of Revelation. Even Moses Stuart, America’s most prominent preterist, admitted that the “tyrant here meant is probably Domitian.” Within this narrative, Clement further speaks of John as an “old man.” If Revelation was written prior to A. 70, it would scarcely seem appropriate to refer to John as an old man, since he would only have been in his early sixties at this time.