delicate in feeling, and does not in a single one of the writings really emanating from him name himself as the author, or even proclaim his own praise."(l) This is merely sentimental assumption of facts to which we shall hereafter allude, but if the "incomparable modesty" of which he speaks really existed, nothing could more conclusively separate the author of the fourth Gospel from the son of Zebedee whom we know in the Synoptics, or more support the claims of the Apocalypse. In the first place, we must assert that, in writing a serious history of the life and teaching of Jesus, full of marvellous events and astounding doctrines, the omission of his name by an Apostle can not only not be recognized as genuine modesty, but must be condemned as culpable neglect. It is perfectly incredible that an Apostle could have written such a work without attaching his name as the guarantee of his intimate acquaintance with the events and statements he records. What would be thought of a historian who published a history without a single reference to recognized authorities, and yet who did not declare even his own name as some evidence of his truth? The fact is, that the first two Synoptics bear no author's name because they are not the work of any one man, but the collected materials of many; the third Synoptic only pretends to be a compilation for private use; and the fourth Gospel bears no simple signature because it is neither the work of an Apostle, nor of an eye-witness of the events and hearer of the teaching it records.
If it be considered incredible, however, that an Apostle could, even in an Allegory, represent the names of the Twelve as written on the foundation stones of the New Jerusalem, and the incomparable modesty and delicacy
of feeling of the assumed author of the fourth Gospel be contrasted with it so much to the disadvantage of the writer of the Apocalypse, we ask whether this reference to the collective Twelve can be considered at all on a par with the self-glorification of the disguised author of the Gospel, who, not content with the simple indication of himself as John a servant of Jesus Christ, and with sharing distinction equally with the rest of the Twelve, assumes to himself alone a pre-eminence in the favour and affection of his Master, as well as a distinction amongst his fellow disciples, of which we first hear from himself, and which is anything but corroborated by the three Synoptics? The supposed author of the fourth Gospel, it is true, does not plainly mention his name, but he distinguishes himself as "the disciple whom Jesus loved," and represents himself as "leaning on Jesus' breast at supper."(1) This distinction assumed to himself, and this preference over the other disciples in the love of him whom he represents as God, is much greater self-glorification than that of the author of the Apocalypse. We shall presently see how far Ewald is right in saying, moreover, that the author does not clearly indicate the person for whom at least he desires to be mistaken.
We must conclude that these objections have no weight, and that there is no internal evidence whatever against the supposition that the "John" who announces himself as the author of the Apocalypse was the Apostle. On the contrary, the tone of authority adopted throughout, and the evident certainty that his identity would everywhere be recognized, denote a position in the Church which no other person of the name of John could well have held at the time when the Apocalypse was written.
The external evidence, therefore, which indicates the Apostle John as the author of the Apocalypse is quite in harmony with the internal testimony of the book itself. We have already pointed out the strong colouring of Judaism in the views of the writer. Its imagery is thoroughly Jewish, and its allegorical representations are entirely based upon Jewish traditions, and hopes. The heavenly City is a New Jerusalem; its twelve gates are dedicated to the twelve tribes of Israel; God and the Lamb are the Temple of it; and the sealed of the twelve tribes have the precedence over the nations, and stand with the Lamb on Mount Zion (xiv. 1) having his name and his Father's written on their foreheads. The language in which the book is written is the most Hebraistic Greek of the New Testament, as its contents are the most deeply tinged with Judaism. If, finally, we seek for some traces of the character of the writer, we see in every page the impress of an impetuous fiery spirit, whose symbol is the Eagle, breathing forth vengeance against the enemies of the Messiah and impatient till it be accomplished, and the whole of the visions of the Apocalypse proceed to the accompaniment of the rolling thunders of God's wrath.
We may now turn to examine such historical data as exist regarding John the son of Zebedee, and to inquire whether they accord better with the character and opinions of the author of the Apocalypse or of the Evangelist. John and his brother James are represented by the Synoptics as being the sons of Zebedee and Salome. They were fishermen on the sea of Galilee, and at the call of Jesus they left their ship and their father and followed him.(1) Their fiery and impetuous character led
Jesus to give them the surname of [———]: "Sons of thunder,"(1) an epithet justified by several incidents which are related regarding them. Upon one occasion, John sees one casting out devils in his master's name, and in an intolerant spirit forbids him because he did not follow them, for which he is rebuked by Jesus.(2) Another time, when the inhabitants of a Samaritan village would not receive them, John and James angrily turn to Jesus and say: "Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elijah did?"(3) A remarkable episode will have presented itself already to the mind of every reader, which the second Synoptic Gospel narrates as follows: Mark x. 35, "And James and John the sons of Zebedee come unto him saying unto him: Teacher, we would that thou shouldest do for us whatsoever we shall ask thee. 36. And he said unto them: What would ye that I should do for you? 37. They said unto him: Grant that we may sit, one on thy right hand, and the other on thy left hand in thy glory. 38. But Jesus said to them: Ye know not what ye ask: can ye drink the cup that I drink? or be baptized with the baptism that I am baptized with? 39. And they said unto him: We can. And Jesus said unto them: The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized: 40. But to sit on my right hand or on my left hand is not mine to give, but for whom it has been prepared. 41. And when the ten heard it they began to be much displeased with James and John." It is difficult to say whether the