Now, in regard to this it may be remarked in general, that on the supposition that it was written near the close of the life of John, and in the time of Domitian, it can be shown that there is no internal improbability or inconsistency; that is, in other words, all the known circumstances in regard to John, and to the condition of the church at that time, would accord with that supposition. For, (a) It is known that John spent many of the later years of his life at Ephesus, in the midst of the seven churches to which the book was addressed, and the epistles in the book are such as they would be on that supposition. (b) It is admitted that there was a persecution of Christians in the time of Domitian; and of the persecution which he excited against Christians, Mosheim remarks that “he was an emperor little inferior to Nero in baseness of character and conduct. This persecution undoubtedly was severe; but it was of short continuance, as the emperor was soon murdered” (Mosheim, i. 69). It commenced about A.D. 93 or 94. It is not certainly known how far it extended, but as the _ground_ of the persecution was a fear of Domitian that he would lose his empire from some person among the relatives of _Christ_ who would attempt a revolution (Mosheim, i. 69; Milman, _Hist. of Christianity_, 193), ere is every probability that it would be directed particularly to the East and the countries near where the Saviour lived and died. {xlix} (c) It is not improbable that John would be _banished_ in this persecution. He was a man of great influence among Christians, and it is to be presumed that he would not escape the notice of those who were actively engaged in carrying on the persecution. Moreover, it is _as_ probable that he would be _banished_ as that he would be put to death; for, though we have few facts respecting this persecution, and few names are mentioned, yet we have one recorded instance in which banishment on account of professing the Christian religion took place. Thus Milman (_Hist. of Christianity_, p. 193), speaking of two of the cousin-germans of Domitian, says, “The one fell an early victim to his jealous apprehensions. The other, Flavius Clemens, is described as a man of the most contemptible indolence of character. His powerful kinsman, instead of exciting the fears, enjoyed for some time the favour of Domitian. He received in marriage Domitilla, the niece of the emperor; his children were adopted as heirs to his throne; Clemens himself obtained the consulship. On a sudden these harmless kinsmen became dangerous conspirators; they were arraigned on the unprecedented charge of Atheism and Jewish manners; the husband Clemens was put to death; _the wife Domitilla banished to the desert island of either Pontia or Pandataria_.” Nothing is more probable, therefore, than that John the apostle should be also _banished to a desert island_――and Patmos was admirably adapted to such a purpose. See Notes on chap. i. 9.