I recall GBahnsen wrote a relatively critical review of DChilton's DoV, by which I mean he did not recommend it as a well-written, coherent treatment. One of his problems was with the publisher/editor (GNorth) inputs. The book was delayed and sent back to the author and reworded in order to get new material forced in, and an alternate interpretive "template" overlaid (just read the editor's intro which is in the book for evidence of the process, about which there is nearly boasting). The result, according to GB, renders a confused final product.
If you understand this to start with, it could make handling the drawbacks bearable, while still offering a few insightful comments on some portion or other. DoV presents the view that Revelation is delivered to John in anticipation of the Roman assault on Jerusalem in AD70. In some ways, the interpretation comes across like an anti-LateGreatPlanetEarth. I mean, that instead of attack helicopters and tanks taken from the description, DC can also go for a viewpoint interpretation; (for example) the "hail" of Rev.16:21 understood as Roman siege trebuchet ammunition. Allegedly, this kind of detailed prediction is meant to prove the prophet's accuracy to those who observe the catastrophe first hand, or who later compare report of the battle to the advance notice.
On either interpretation (the HalLindsey style or the preterist), what's falling on men isn't iceballs from clouds. DC's reason for the inspired author's "coded description?" Is it prophetic hyperbole? Did he need to get his manuscript past Imperial censors worried about their latest technology getting into the wrong hands?
I don't claim there is nothing useful to be found in the book. It would not surprise me at all if those who had the opportunity to compare Revelation's judgments to events they lived through, even at so close a time, legitimately analogized John's descriptions of divine judgments to such a catastrophe, especially one that brought a terrible end to the final rebels of the Old Covenant order. Certainly, there are arguments for an "early date" to Revelation's composition, and if the Apocalypse is written prior to AD70, apt connections are fair.
A full or nearly-full preterist interpretation of Revelation really verges on mandating a world-improving expectation of the church's role and witness. There is a merging of time into eternity. If Revelation is fulfilled in detail by AD70, is there a realistic expectation that these events will be recapitulated or otherwise surpassed by an end-time apostasy? Does a final Old Covenant judgment presage a future New Covenant judgment? Or is the tragedy of history discovered completely in the events of the humiliation of Christ and the devastation of the previous, rebellious order? The postmillennial outlook sees an eventual return to Edenic, paradise-on-earth conditions. John's paradisaical descriptions in his final chs commence with the end of the Old Covenant order on this interpretation. It's upward from there.
I don't think an early date for Revelation's writing is a problem, or that the fall of Jerusalem might stand as a kind of instant-validation of John's prophetic vision. But to insist that this judgment is THE subject of the book, and predicts a detailed fulfillment of it in the end of the Old Covenant people, city, and temple, misses (in my view) the arrow pointing believers to Christ and hope beyond this life and this world. The world/wilderness context is not improving, and it won't improve. The church will have to deal institutionally throughout this intermediate time with declension and apostasy. But, the true church and its believers should never lose heart when in the end Christ surely triumphs and brings his people and kingdom together in full expression. There's my amillenialism showing.
The New Covenant order doesn't end, unlike the Old Covenant order. But the worldly context for the growth and building of the kingdom through rescue of people and covenant life as pilgrims does find a conclusion. Eventually there is an entrance through Jordan. The New Covenant people do not fight to expel the ungodly from their land, which is already prepared for them (He went ahead to prepare the place for us). But it is a struggle all the way up to the last, and Baal Peor is not that far from the border. Whatever Revelation may hint at about the end of the Old Covenant order, the focus of the book is the saints' everlasting rest.