from Victorious Eschatology by Eberle and Trench posit a Partial Preterist view.
When Did John Write Revelation?
The historicist view sees that the first set of judgments described in the book of Revelation are those which came upon the Jews and Jerusalem in A.D. 70. We will look at those judgments shortly, but first we should address the problem concerning when the book of Revelation was written. You see, many Christian teachers say that the book was written around A.D. 96. If indeed it was not written until the end of the first century how can we say that the book of Revelation speaks prophetically of the coming destruction of Jerusalem? This question is worth answering now before we begin examining the actual text. The primary reason some Bible teachers claim that the book of Revelation was written around A.D. 96 is because John noted in chapter 1, verse 9, that he was on the island of Patmos at the time he received the Revelation. There is some historical evidence that John was exiled to Patmos under the reign of Domitian between A.D. 81 and 96. Therefore, the book must have been written during that time—or so some Bible teachers claim. In reality, there are also historical documents that tell us that John was exiled to Patmos at a much earlier date. For example, we have the witness of one of the most ancient versions of the New Testament called The Syriac. The second-century Syriac Version, called the Peshito, says the following on the title page of the book of Revelation: The Revelation which was made by God to John the Evangelist in the island Patmos, into which he was thrown by Nero Caesar. We know that Nero Caesar ruled over the Roman Empire from A.D. 54 to A.D. 68. Therefore, John had to have been on the island of Patmos during this earlier period. Tertullian similarly places John on the island of Patmos during the reign of Nero, saying that John was boiled in oil in Rome and then sent away. Tertullian Rome . . . where Peter had a like Passion with the Lord; where Paul bath for his crown the same death with John; where the Apostle John was plunged into boiling oil, and suffered nothing, and was afterwards banished to an island. ( http://preteristarchive.com/StudyArchive/t/tertullian.html) We also have the writings of Epiphanius (c. 315-403), which state that John was first imprisoned under Claudius, who reigned from A.D. 41 to 54. It must have been during one of these earlier periods when John received the Revelation. Confirmation can be seen by noting that in chapter 11, John was instructed to measure the Temple in Jerusalem. We know that it was the actual physical Temple because at the end of the chapter we are told about a heavenly Temple that replaces the earthly Temple. The earthly Temple was destroyed in A.D. 70, and since John had to measure it, we know that the book must have been written before that destruction took place. We will be explaining later how a portion of John’s writings are visions of the destruction of Jerusalem and the Temple. To be consistent with this and with the historical evidence, the book must have been written before A.D. 70. Another reason to believe that the book of Revelation was written at the earlier date is because Jerome (c. 340-420) noted in his writings that John was seen in A.D. 96, and he was so old and infirm that “he was with difficulty carried to the church, and could speak only a few words to the people.” We must put this fact together with what Revelation 10:11 says: that John must “prophesy again concerning many peoples and nations and tongues and kings.” It is difficult to imagine that John would be able to speak to many nations and many kings at any date after A.D. 96, since he was already elderly and feeble. A final reason that the Revelation must have been written during his earlier period on Patmos is because the actual text seems to be written to serve as an encouragement to the early Christians who were experiencing persecution. In fact, John refers to himself as a “fellow partaker in the tribulation” (Rev. 1:9).
Eberle, Harold R. (2007-12-04). Victorious Eschatology (Kindle Locations 1747-1803). Worldcast Publishing. Kindle Edition.
The Western worldview leads people to think that the mind with all of its intelligence and thought processes is the core of our being. In contrast, the ancient Hebrew worldview recognized the heart as the governing center of a person’s being.
As the writer of Proverbs said: Watch over your heart with all diligence, for from it flow the springs of life (Proverbs 4: 23).
Where the heart is pointed determines where a person’s life will go. A person’s future, destiny , relationships, victories, and failures are all determined by where his or her heart is pointed.
If their heart is oriented strongly enough then they will obtain the training, experience, and knowledge necessary to accomplish what they desire. On the other hand, if their heart is timid, filled with doubt, undetermined or undirected , then they will not succeed no matter how much knowledge they possess.
The heart also determines what strengths and weaknesses will be drawn from other people. This is true because wherever the heart is pointed determines to whom a person is bonded. Those to whom we open our heart become anchors for our life. To some degree, their strengths become our strengths and their weaknesses become our weaknesses. We become like the people with whom we associate. Therefore, our heart is a doorway for the character we develop in the future. Because the heart determines the life of a person, it is more important for a person to develop their heart than it is for them to develop their intellect. This truth is foreign to the Western mind, but central to ancient Hebrew thought. Further elevating the importance of the heart is the understanding that the heart is what accesses the spiritual realm. With the heart a person senses things in the spiritual realm. With the heart a person believes and anchors his or her life in God.
Eberle, Harold (2009-12-28). Christianity Unshackled: Are You A Truth Seeker (pp. 219-220). Destiny Image, Inc.. Kindle Edition.