It is also true that there is a marked difference between the style of John’s Gospel and the Book of Revelations. This difference is so considerable that it is vigorously maintained that the same author could not have written both books. “The difference,” says Lucke, “between the language, way of expression and mode of thought and doctrine of the Apocalypse and the rest of the Johannine writings is so comprehensive and intense, so individual and even so radical; the affinity and agreement on the contrary either so general, or in detail so fragmentary and uncertain, that the Apostle John, if he really is the author of the Gospel and of the Epistles--which we here advance--cannot have composed the Apocalypse either before or after the Gospel and the Epistles.” This difference is of two kinds, a difference both of style and of spirit. The language of the Apocalypse is comparatively harsh and Hebraic, that of the Gospel a comparatively fine and flowing Greek. The author of the Apocalypse, it is claimed, is an intense Jew, whose imagery is borrowed from the Hebrew Scriptures, and whose object is the exaltation of the Jewish people; who narrates the outpoured punishment of God on the enemies of God’s chosen people, and whose celestial capital of the kingdom without end is the new Jerusalem. The author of the Fourth Gospel, it is claimed, could not have been a Jew or of Jewish extraction; he makes no attempt to conceal his enmity of the Jews; he stigmatizes them as the enemies of Christ, and as the children of the devil;[11] and he writes of them and of their customs as no Jew would or could have written of the customs of his own people.[12] It is not my purpose here to enter upon a discussion of these objections. It must suffice to say that they are founded on a false conception of the character of John and a false assumption that what John was when he first met Jesus by the banks of the Jordan, that he was after a life-time spent as a disciple, learning of him and undergoing that transformation of character which has been the peculiar and glorious fruitage of Christ’s husbandry. Instead of entering into such a discussion, I shall ask the reader to consider briefly what are some of the more notable characteristics of the Fourth Gospel, and what would be the conclusion as to its authorship from an independent and original examination of its pages.