Dating the Book of Revelation

"But all human efforts, all the lavish gifts of the emperor,  and the propitiations of the gods, did not banish the sinister  belief that the conflagration was the result of an order.  Consequently, to get rid of the report, Nero fastened the  guilt and inflicted the most exquisite tortures on a class  hated for their abominations, called Christians by the  populace. Christus, from whom the name had its origin,  suffered the extreme penalty during the reign of Tiberius  at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the  moment, again broke out not only in Judea, the first source  of the evil, but even in Rome, where all things hideous and  shameful from every part of the world find their centre and  become popular.  Accordingly, an arrest was first made of all who pleaded  guilty; then, upon their information, an immense  multitude was convicted, not so much of the crime of firing  the city, as of hatred against mankind. Mockery of every  sort was added to their deaths. Covered with the skins of  beasts, they were torn by dogs and perished, or were nailed  to crosses, or were doomed to the flames and burnt, to serve  as a nightly illumination, when daylight had expired.  Nero offered his gardens for the spectacle, and was  exhibiting a show in the circus, while he mingled with  the people in the dress of a charioteer or stood aloft on a  car. Hence, even for criminals who deserved extreme and  exemplary punishment, there arose a feeling of compassion;  for it was not, as it seemed, for the public good, but to glut  one man’s cruelty, that they were being destroyed."


Tacitus  Annals XV. 44,

There is a textual variant in  some early copies of Revelation  that has the reader “count the  number of the Beast” as “616”  – “Caesar Nero” – and not  the Aramaic “666” – “Caesar  Neron.” Numerals were  indicated by a line drawn over  the Greek letters.  In the Greek text used for all  modern translations, the first  letter, χ, stands for 600, the  second, ξ, stands for 60 and the  third, ς stands for 6. Here the  letter, ξ, was exchanged for the  letter, ι, which are not two letters  that are easily confused. Many  textual critics believe this was  done purposefully to reflect the  Latin spelling of Nero.

Rogers, Jay. In The Days of These Kings: The Book of Daniel in Preterist Perspective (p. 564). Media House International, Inc.. Kindle Edition.

"And while Nero reigned, the Apostle Peter came to Rome, and, through the power of God committed unto him, wrought certain miracles, and, by turning many to the true religion, built up a faithful and steadfast temple unto the Lord. When Nero heard of those things, and observed that not only in Rome, but in every other place, a great multitude revolted daily from the worship of idols, and, condemning their old ways, went over to the new religion, he, an execrable and pernicious tyrant, sprung forward to raze the heavenly temple and destroy the true faith. He it was who first persecuted the servants of God; he crucified Peter, and slew Paul: nor did he escape with impunity; for God looked on the affliction of His people; and therefore the tyrant, bereaved of authority, and precipitated from the height of empire, suddenly disappeared, and even the burial-place of that noxious wild beast was nowhere to be seen. This has led some persons of extravagant imagination to suppose that, having been conveyed to a distant region, he is still reserved alive; and to him they apply the Sibylline verses concerning: “The fugitive, who slew his own mother, being to come from the uttermost boundaries of the earth”; as if he who was the first should also be the last persecutor, and thus prove the forerunner of Antichrist! But we ought not to believe those who, affirming that the two prophets Enoch and Elias have been translated into some remote place that they might attend our Lord when He shall come to judgment, also fancy that Nero is to appear hereafter as the forerunner of the devil, when he shall come to lay waste the earth and overthrow mankind."

(Lactantius, Divine Institutes, Book IV)

"But He also opened to them all things which were about to happen, which Peter and Paul preached at Rome; and also said that it was about to come to pass, that after a short time God would send against them a king who would subdue the Jews, and level their cities to the ground, and besiege the people themselves, worn out with hunger and thirst. Then it should come to pass that they should feed on the bodies of their own children, and consume one another. Lastly, that they should be taken captive, and come into the hands of their enemies, and should see their wives most cruelly harassed before their eyes, their virgins ravished and polluted, their sons torn in pieces, their little ones dashed to the ground; and lastly, everything laid waste with fire and sword, the captives banished forever from their own lands, because they had exulted over the well-beloved and most approved Son of God. And so, after their decease, when Nero had put them to death, Vespasian destroyed the name and nation of the Jews, and did all things which they had foretold as about to come to pass"

(Lactantius, Divine Institutes, Book IV).

1. The fourth century Church Father, Epiphanius of Salamis, wrote that Revelation was written during the time of “Claudius Caesar.” He could have been referring to either Claudius or Nero, since Nero’s full name upon his adoption was “Nero Claudius Caesar Drussus Germanicus” and his throne name was “Nero Claudius Caesar Augustus Germanicus.” In either case, this supports an early date for the writing of Revelation. 2. The Muratorian canon, a list of New Testament books compiled in about AD 170, states that the letters of Paul were seven in number and followed John’s example of the letters to the seven churches of Asia Minor in Revelation 1-3. This would have put the writing of Revelation prior to the death of Paul, which took place in the reign of Nero. 3. Tertullian of Carthage places John’s banishment to Patmos in the immediate context of Nero’s persecution. 4. Clement of Alexandria writes that the ministries of Jesus’ Apostles “end with Nero.” 5. Several early Syriac translations of the Bible all contain a “superscript” or introduction, “The Revelation, which was made by God to John the Evangelist, in the island of Patmos, to which he was banished by Nero the emperor.” John was probably writing in late AD 64 or 65. Nero’s persecution

Revelation and the First Century by Francis X. Gumerlock.

Nero was no less cruel to strangers than to members of his family. A comet, popularly supposed to herald the death of some person of outstanding importance, appeared several nights running and greatly disturbed him. His astrologer Balbillus observed that monarchs usually avoided portents of this kind by executing their most prominent subjects and thus directing the wrath of heaven elsewhere; so Nero resolved on a wholesale massacre of the nobility. What fortified him in this decision, and seemed to justify it, was that he had discovered two plots against his life. The earlier and more important one of the two was Piso’s conspiracy in Rome; the other, detected at Beneventum, had been headed by Vinicius. When brought up for trial the conspirators were loaded with three sets of chains. Some, while admitting their guilt, claimed that by destroying a man so thoroughly steeped in evil as Nero, they would have been doing him the greatest possible service. All children of the condemned men were banished from Rome, and then starved to death or poisoned. After this, nothing could restrain Nero from murdering anyone he pleased, on whatever pretext

(Suetonius, Lives of the Twelve Caesars, “Nero” 36,37)

You are to be Caesar, O Vespasian, and emperor, you, and this your son. Bind me now still more securely, and keep me for yourself, for thou, O Caesar, are not only lord over me, but over the land, and the sea, and all the human race; and certainly I deserve to be punished by closer custody than now, if I fabricate anything concerning God.” When he had said this, Vespasian at that time did not believe him, supposing that Josephus came up with this as a cunning trick to save himself. But after a little while he came to have faith in this, for God was already raising in him thoughts of obtaining the empire, and by other signs foreshadowing his advancement (Josephus, Wars of the Jews, 3.8,9)

Thus were the miserable people persuaded by these deceivers, and such as belied God himself. While they did not attend, nor give credit to the signs that were so evident, and did so plainly foretell their future desolation. But like men infatuated, without either eyes to see, or minds to consider, did not regard the denunciations that God made to them. Thus there was a star, resembling a sword, which stood over the city: and a comet, that continued continued a whole year (Josephus, Wars of the Jews 6.5.3).

In the very same manner Daniel also wrote concerning the Roman government, and that our country should be made desolate by them (Josephus, Antiquities of the Jews 10.11.7).

Vespasian, still rather bewildered in his new role of emperor, felt a certain lack of authority and of what might be called the divine spark; yet both these attributes were granted him. As he sat on the Tribunal, two labourers, one blind, the other lame, approached together, begging to be healed. Apparently the god Serapis had promised them in a dream that if Vespasian would consent to spit in the blind man’s eyes, and touch the lame man’s leg with his heel, both would be made well. Vespasian had so little faith in his curative powers that he showed great reluctance in doing as he was asked; but his friends persuaded him to try them, in the presence of a large audience, too – and the charm worked. At the same time, certain soothsayers were inspired to excavate a sacred site at Tegea in Arcadia, where a hoard of very ancient vases was discovered, all painted with a striking likeness of Vespasian (Suetonius, Lives of the Twelve Caesars, “Vespasian” 7).

Accordingly Vespasian, looking upon himself as already entrusted with the government, got all things ready for his journey [to Rome]. Now fame carried this news abroad, more suddenly than one could have thought, that he was emperor over the east. Upon which every city kept festivals, and celebrated sacrifices, and oblations, for such good news [Greek: evagellia] (Josephus, Wars of the Jews 4.10.6). On reaching Alexandria, Vespasian was greeted by the good news [Greek: evagellia] from Rome and by embassies of congratulation from every quarter of the world, now his own... The whole empire being now secured and the Roman state saved [Greek: soxein] beyond expectation, Vespasian turned his thoughts to what remained in Judea (Josephus, Wars of the Jews 4.11.5).

Judea Capta, a gold sestertius of Vespasian. The reverse represents Jerusalem

Thus, the commands of the tyrant having been rescinded,  the Church was not only restored to her former state, but  she shone forth with additional splendour, and became more  and more flourishing. And in the times that followed, while  many well-deserving princes guided the helm of the Roman  Empire, the Church suffered no violent assaults from her  enemies, and she extended her hands unto the east and unto  the west, insomuch that now there was not any the most  remote corner of the earth to which the divine religion had  not penetrated, or any nation of manners so barbarous that  did not, by being converted to the worship of God, become  mild and gentle (Lactantius, Divine Institutes, Book IV).

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TEN EVIDENCES THAT THE BOOK OF REVELATION WAS WRITTEN BEFORE AD 70

The primary reason some Bible teachers claim the Book of Revelation was written around AD 96 is because John noted in Revelation 1:9 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 AD 81 and AD 96. Therefore, the book might have been written during that time—or so some claim. In reality, there are also historical documents that tell us John was exiled to Patmos at a much earlier date. Here I will share ten evidences that Revelation was written before AD 68.

1. The Syriac

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 Peshitto, says the following on the title page of the Book of Revelation:

Again the revelation, which was upon the holy John the Evangelist from God when he was on the island of Patmos where he was thrown by the emperor Nero.

Nero Caesar ruled over the Roman Empire from AD 54 to AD 68. Therefore, John had to have been on the island of Patmos during this earlier period. One of the oldest versions of the Bible tells us when Revelation was written! That alone is a very compelling argument.

2. Revelation 17:10

When we look at the internal evidence, we find a very clear indicator of the date of authorship in Revelation 17:10: “They are also seven kings. Five have fallen, one is, the other has not yet come; but when he does come, he must remain for only a little while” (Rev. 17:10). This passage, which speaks of the line of rulers in Rome, tells us exactly how many rulers had already come, which one was currently in power, and that the next one would only last a short while. Take a look at how perfectly it fits with Nero and the Roman Empire of the first century.

The rule of the first seven Roman Emperors is as follows:

“Five have fallen...”

Julius Caesar (49–44 BC)

Augustus (27 BC–AD 14)

Tiberius (AD 14–37)

Caligula (AD 37–41)

Claudius (AD 41–54)

“One is...”

Nero (AD 54–68)

“the other has not yet come; but when he does come, he must remain for only a little while.”

Galba (June AD 68–January AD 69, a six month ruler-ship)

Of the first seven kings, five had come (Julius Caesar, Augustus, Tiberius, Gaius, and Claudius), one was currently in power (Nero), and one had not yet come (Galba), but would only remain a little time (six months). The current Caesar at the time of John’s writing was the sixth Caesar, Nero.

3. Those Who Pierced Him

As I discussed in depth in Raptureless, the Hebrew idiom “coming on clouds” speaks of God coming to bring judgment on a city or nation. That is what Jesus came to do in AD 70. Revelation 1:7 tells us who His judgment is against:

Lo, he doth come with the clouds, and see him shall every eye, even those who did pierce him, and wail because of him shall all the tribes of the land. Yes! Amen (Revelation 1:7 YLT).

Here, the phrase “those who did pierce him” refers to the people of the first century. According to this passage, they were expected to be alive at the time of Revelation’s fulfillment. The fact that “those who did pierce him” were not alive in AD 96, because they were killed in the slaughter of AD 70, is a clear indicator that Revelation was written before AD 70.

4. Jewish Persecution of Christians

The Jewish persecution of Christianity in Revelation 6 and 11 indicates a pre-AD 70 authorship. After the slaughter of AD 70, the Jews were not in a position to persecute the early Church. In fact, since AD 70, the Jews have never been in a position to be able to persecute Christians.

5. Judaizing Heretics in the Church

The activity of the Judaizing heretics in the Church (see Rev. 2:6,9,15; 3:9) is emphasized in the letters to the churches in Revelation. This tells us something about the dating of the letter, because the Judiazing heretics lost a great deal of influence after Paul’s epistles were circulated. Also, it makes sense that the heresy would have been a much smaller issue after so many Jews were slaughtered in AD 70. Only an early date of authorship allows for the heretics to be a significant problem.

6. Existence of Jerusalem and the Temple

The existence and integrity of Jerusalem and the Temple (see Rev. 11) suggest a date before the destruction of AD 70. If the Book of Revelation was written in AD 96, only twenty-six years after the destruction of the Temple and the Holy City, it is shocking John didn’t mention the recent massacre of the city and Temple.

7. Time-related Passages

The internal time-related portions of Revelation indicate that the events it foretells will come to pass shortly (see Rev. 1:1,3; 22:10,20). If this is read with an unbiased perspective, we can easily conclude Revelation was not written about events 2,000 years in the future. The time texts are bookends, which frame the content of the book.

8. John’s Appearance in AD 96

Another reason to believe the Book of Revelation was written at the earlier date is because Jerome noted in his writings that John was seen in AD 96 and that 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.”1 We must put this fact together with Revelation 10:11, which says John must “prophesy again concerning many peoples and nations and tongues and kings.” It is difficult to imagine John would be able to speak to many nations and many kings at any date after AD 96 since he was already elderly and feeble.

9. Timetable Comparison with Daniel

In Daniel, the author was told to “seal up the vision, for it is a long way off” (Dan. 12:4)—which referred to a 483-year wait until Jesus came to fulfill the prophecy. By contrast, in Revelation, John was told to “not seal up the vision because it concerns things which must shortly come to pass” (Rev 22:10). If 483 years was considered a long way off, meaning that the vision should be sealed, it makes no sense that 2,000 plus years would be considered “shortly to come to pass” and not to be sealed up. Clearly, the obvious answer is Revelation shouldn’t be sealed because it was about to happen at the AD 70 destruction of Jerusalem.

10. Only Seven Churches

The existence of only seven churches in Asia Minor (see Rev. 1) also indicates a writing date before the greater expansion of Christianity into that region, which occurred after the fall of Jerusalem.

The Other Perspective

Those who believe in the later date of authorship for the Book of Revelation mainly lean on the fact that Irenaeus the Bishop of Lyons (AD 120–202) claimed John wrote while on Patmos under Domitian’s reign. This alone could seem compelling, except Irenaeus is noted for making mistakes in recording dates and times in his writings. Irenaeus is the same Church father who claimed Jesus’ ministry lasted nearly twenty years, from the age of thirty until the age of fifty.

Because Revelation contains no internal evidence for a later date of authorship, proponents of the later date must lean only upon external evidence to force this conclusion. Even the external evidence of Irenaeus is not a reliable source, and many scholars have even picked apart Irenaeus’ quote about the date of authorship as possibly being a very misunderstood quotation.

Kenneth Gentry has done the world an invaluable service by writing his doctoral dissertation on the dating of Revelation. His irrefutable paper is easily purchasable as a book under the title: Before Jerusalem Fell. John A.T. Robinson has also graced us all with his book, Redating the New Testament, in which he proves all the books of the New Testament were written before AD 70.

Considering these strong proofs for an early date of writing alongside the very poor evidence in favor of a later date, I believe it is common sense to date the writing of Revelation prior to AD 70.

Jonathan Welton

One who has fifty as an initial will be commander, a terrible  snake, breathing out grievous war, who one day will lay  hands on his own family and slay them, and throw everything into confusion, athlete, charioteer, murderer, one who  dares ten thousand things. (The Sibylline Oracles 5:28-35).

Jesus Christ.… being begotten by the Father before the  beginning of time, was God the Word, the only-begotten  Son, and remains the same forever; for “of His kingdom  there shall be no end,” says Daniel [2:44] the prophet  (Magnesians 6:6,Ignatius of Antioch (c. 35 to c. 117)

The same writer [Papias] gives also other accounts which  he says came to him through unwritten tradition, certain  strange parables and teachings of the Saviour, and some  other more mythical things. To these belong his statement  that there will be a period of some thousand years after  the resurrection of the dead, and that the kingdom of  Christ will be set up in material form on this very earth. I  suppose he got these ideas through a misunderstanding of  the apostolic accounts, not perceiving that the things said  by them were spoken mystically in figures. For he appears  to have been of very limited understanding, as one can see  from his discourses. But it was due to him that so many  of the Church Fathers after him adopted a like opinion,  urging in their own support the antiquity of the man; as for  instance Irenaeus and anyone else that may have proclaimed  similar views (Eusebius, Ecclesiastical History 3:39).

Moreover I will tell you likewise concerning the temple,  how these wretched men being led astray set their hope on  the building, and not on their God that made them, as being  a house of God…. So it cometh to pass; for because they  went to war it was pulled down by their enemies…. Again,  it was revealed how the city and the temple and the people  of Israel should be betrayed. For the scripture saith: “and it  shall be in the last days, that the Lord shall deliver up the  sheep of the pasture and the fold and the tower thereof to  destruction.” And it so happened as the Lord had spoken.  Let us inquire, then, if there still is a temple of God. There  is – where He himself declared He would make and finish it.  For it is written, “And it shall come to pass, when the week  is completed, the temple of God shall be built in glory in the  name of the Lord” [cf. Daniel 9:24-27]. I find, therefore,  that a temple does exist (Barnabas 16).

Trypho: I remarked to you sir, that you are very anxious to  be safe in all respects, since you cling to the Scriptures. But  tell me, do you really admit that this place, Jerusalem, shall  be rebuilt; and do you expect your people to be gathered  together, and made joyful with Christ and the patriarchs,  and the prophets, both the men of our nation, and other  proselytes who joined them before your Christ came? 

Justin: I am not so miserable a fellow, Trypho, as to say  one thing and think another. I admitted to you formerly, that  I and many others are of this opinion [premillennialism],  and [believe] that such will take place, as you assuredly  are aware; but, on the other hand, I signified to you  that many who belong to the pure and pious faith, and  are true Christians, think otherwise….Dialogue  with Trypho, Justin Martyr of Rome (c. 100 to 165)

And thus Christ became King of the Jews, reigning in  Jerusalem in the fulfillment of the seven weeks. And in  the sixty and two weeks the whole of Judea was quiet, and  without wars. And Christ our Lord, “the Holy of Holies,”  having come and fulfilled the vision and the prophecy, was  anointed in His flesh by the Holy Spirit of His Father. In  those “sixty and two weeks,” as the prophet said, and “in the  one week,” was He Lord [Daniel 9:25-27]. The half of the  week Nero held sway, and in the holy city Jerusalem placed  the abomination; and in the half of the week he was taken  away, and Otho, and Galba, and Vitellius. And Vespasian  rose to the supreme power, and destroyed Jerusalem, and  desolated the holy place. And that such are the facts of  the case, is clear to him that is able to understand, as the  prophet said (The Stromata, or Miscellanies 1.21). Clement of Alexandria (150 to 215)

We have still to add to our chronology the following, – I  mean the days which Daniel indicates from the desolation  of Jerusalem, the seven years and seven months of the  reign of Vespasian. For the two years are added to the seventeen months and eighteen days of Otho, and Galba,  and Vitellius; and the result is three years and six months,  which is “the half of the week,” as Daniel [9:27] the  prophet said. For he said that there were two thousand  three hundred days from the time that the abomination of  Nero stood in the holy city, till its destruction. For thus the  declaration, which is subjoined, shows: “How long shall  be the vision, the sacrifice taken away, the abomination  of desolation, which is given, and the power and the holy  place shall be trodden under foot? And he said to him, Till  the evening and morning, two thousand three hundred days,  and the holy place shall be taken away” [Daniel 8:14].  These two thousand three hundred days, then, make six  years four months, during the half of which Nero held sway,  and it was half a week; and for a half, Vespasian with Otho,  Galba, and Vitellius reigned. And on this account Daniel  says, “Blessed is he that cometh to the thousand three  hundred and thirty-five days.” For up to these days was war,  and after them it ceased. And this number is demonstrated  from a subsequent chapter, which is as follows: “And from  the time of the change of continuation, and of the giving  of the abomination of desolation, there shall be a thousand  two hundred and ninety days. Blessed is he that waiteth,  and cometh to the thousand three hundred and thirty-five  days” [Daniel 12:11,12] (The Stromata, or Miscellanies 1.21). Clement of Alexandria (150 to 215)

It is clear, then, that  the coming of the Christ is foretold as to occur after seventy  weeks. For in the time of our Saviour, or after His time,  sins are done away and transgressions ended. And by this  remission iniquities are blotted out by a propitiation together  with unrighteousness, eternal righteousness is published  beyond that of the law, visions and prophecies until John,  and the Holy of holies is anointed. For these things existed  in expectation only before our Saviour’s Coming. And the  angel explains we must count the numbers, that is to say the  seventy weeks, which are 490 years, from the going forth  of the word of answer and from the building of Jerusalem. Julius Africanus (c. 160 to c. 240)  (Africanus, Chronography, Book 5).

The weeks of years, also, which the prophet Daniel had  predicted, extending to the leadership of Christ, have been  fulfilled (Principles, 4:1:5).  I challenge anyone to prove my statement untrue if I say  that the entire Jewish nation was destroyed less than one  whole generation later on account of these sufferings which  they inflicted on Jesus. For it was, I believe, forty-two  years from the time when they crucified Jesus to the  destruction of Jerusalem (Contra Celsus, Origen of Alexandria (185 to 254)

Therefore they are not to be heard who assure themselves  that there is to be an earthly reign of a thousand years;  who think, that is to say, with the heretic Cerinthus. For  the kingdom of Christ is now eternal in the saints,  although the glory of the saints shall be manifested after  the resurrection.Victorinus of Pettau (c. 235 to 304)

“And the people of the governor that cometh will destroy  the city and the holy place” [Daniel 9:26]. Meaning that  the city and the Holy Place are not only to be ruined by the  leader to come, whom I have identified in my interpretation,  but also by his people. And you would not be far wrong in  saying, too, that the Roman general and his army are meant  by the words before us, where I think the camps of the  Roman rulers are meant, who governed the nation from that  time, and who destroyed the city of Jerusalem itself, and its  ancient venerable Temple. For they were cut off by them as  by a flood, and were at once involved in destruction until  the war was concluded, so that the prophecy was fulfilled  and they suffered utter desolation after their plot against  our Savior, which was followed by their extreme sufferings  during the siege. You will find an accurate account of it in  the history of Josephus. But after the prophecy of the events that happened to the  Jewish nation in the intermediate period between the seven  and sixty-two weeks, there follows the prophecy of the  new Covenant announced by our Savior. So when all the  intermediate matter between the seven and the sixty-two  weeks is finished, there is added, “And he will confirm  a Covenant with many one week” [Daniel 9:27], and in  half the week the sacrifice and the libation shall be taken  away, and on the Holy Place shall come the abomination  of desolation, and until the fullness of time fullness shall  be given to the desolation. Let us consider how this was  fulfilled (Eusebius, Proof of the Gospel 8.2). Eusebius of Caesarea (263 to 339)

But the number of calamities which everywhere fell upon  the nation at that time; the extreme misfortunes to which  the inhabitants of Judea were especially subjected, the  thousands of men, as well as women and children, that  perished by the sword, by famine, and by other forms of  death innumerable, – all these things, as well as the many  great sieges which were carried on against the cities of Judea,  and the excessive. sufferings endured by those that fled to  Jerusalem itself, as to a city of perfect safety, and finally  the general course of the whole war, as well as its particular  occurrences in detail, and how at last the abomination of  desolation, proclaimed by the prophets, stood in the  very temple of God, so celebrated of old, the temple which  was now awaiting its total and final destruction by fire, –  all these things any one that wishes may find accurately  described in the history written by Josephus. These things took place in this manner in the second year of  the reign of Vespasian, in accordance with the prophecies  of our Lord and Saviour Jesus Christ, who by divine power  saw them beforehand as if they were already present, and  wept and mourned according to the statement of the holy  evangelists, who give the very words which be uttered,  when, as if addressing Jerusalem herself, he said: “If thou  hadst known, even thou, in this day, the things which  belong unto thy peace! But now they are hid from thine  eyes. For the days shall come upon thee, that thine  enemies shall cast a rampart about thee, and compass  thee round, and keep thee in on every side, and shall  lay thee and thy children even with the ground [Luke 19:43].  And when those that believed in Christ had come thither  from Jerusalem, then, as if the royal city of the Jews and  the whole land of Judea were entirely destitute of holy men,  the judgment of God at length overtook those who had  committed such outrages against Christ and his apostles,  and totally destroyed that generation of impious men  (Ecclesiastical History 3.5,Eusebius of Caesarea (263 to 339)

Lo, days of the lord are coming, when your plunder will  be divided in your midst. I shall assemble all the nations  against Jerusalem to battle; the city will be taken, the  houses ransacked, and the women defiled; half of the  city will go off in captivity, but the remainder of my  people will not perish from the city [Zechariah 14:1,2].  It was noted above as well that a Jewish historian,  Josephus by name, truthfully and precisely described the  disasters befalling the nation, including starvation and  other misfortunes much worse than that; the searcher after  good can meditate on it if interested in reading directed to  learning and the fear of experiencing the same fate. The text  says that the survivors were not snatched away from the  city by the cruel tyrants; they were those whom God tests  by fire, as he proves silver and gold so as to bring to light  their glory and honor (Didymus the Blind, Commentary on  Zechariah). Didymus the Blind of Alexandria (c. 313 to 398)