condemnation of merely professional Christianity, and its
remarkably beautiful doxology.

The Revelation of John

The Apocalypse was written either in 67, or in 96, A.D.
An oft-quoted statement of Irenaeus that it, or its author--
there is no word inserted to indicate which of the two he
meant--"was seen" about the end of the reign of Domitian, is
regarded by many as a conclusive proof of the later date. On the
other hand, the "internal evidence"--the evidence, that is,
furnished by the contents of the book itself--appears to point
even more unmistakably to the earlier date. E.g-., in 11:1,2,8,
the Holy City and the earthly Temple are spoken of as being still
in existence, and as about to be trodden under foot by the
Gentiles.

The language of the book has also a bearing upon the
problem of its date. Although other explanations have been
suggested, the many Hebrew idioms that it contains as compared
with the much purer Greek of the fourth Gospel-- which was
probably by the same author--seem to indicate that it was written
long before that Gospel, at a time when the Apostle had as yet
only an imperfect acquaintance with the Greek language.

Dr. Stuart Russell, in his work _The Parousia_, has
contended for the belief that the fall of Jerusalem and Judaism
in 70 A.D. marked a stupendous epoch in the unseen world, a
personal--although unrecorded--return of the Saviour to the earth
then taking place (cp. Ac 7:55; 9:7; 1Co 9:1), accompanied by a