Ewald, however, argues that, on the contrary, the author could not more clearly express that he was not one of the Twelve, than when he imagines (Apoc. xxi. 14) the names of the 'twelve apostles of the Lamb' shining upon the twelve foundation stones of the wall of the future heavenly Jerusalem. He considers that no intelligent person could thus publicly glorify himself or anticipate the honour which God alone can bestow. "And can any one seriously believe," he indignantly inquires, "that one of the Twelve, yea, that even he whom we know as the most delicate and refined amongst them could have written this of himself?"(1) Now, in the first place, we must remark that in this discussion {396} it is not permissible to speak of our knowing John the Apostle as distinguished above all the rest of the Twelve for such qualities. Nowhere do we find such a representation of him except in the fourth Gospel, if even there, but, as we shall presently see, rather the contrary, and the fourth Gospel cannot here be received as evidence. We might, by way of retort, point out to those who assert the inspiration of the Apocalypse, that the symbolical representation of the heavenly Jerusalem is held to be practically objective, a revelation of things that "must shortly come to pass," and not a mere subjective sketch coloured according to the phantasy of the writer. Passing on, however, it must be apparent that the whole account of the heavenly city is typical, and that in basing its walls upon the Twelve, he does not glorify himself personally, but simply gives its place to the idea which was symbolised when Jesus is represented as selecting twelve disciples, the number of the twelve tribes, upon whose preaching the spiritual city was to be built up. The Jewish belief in a special preference of the Jews before all nations doubtless suggested this, and it forms a leading feature in the strong Hebraistic form of the writer's Christianity. The heavenly city is simply a glorified Jerusalem; the twelve Apostles, representatives of the twelve tribes, set apart for the regeneration of Israel, are the foundation-stones of the New City with its twelve gates, on which are written the names of the twelve tribes of Israel(1) for whom the city is more particularly provided. For 144,000 of Israel are first sealed, 12,000 of each of the twelve tribes before the Seer beholds the great multitude of all nations and tribes and peoples.(2) The whole description is a {397} mere allegory characterized by the strongest Jewish dogmatism, and it is of singular value for the purpose of identifying the author.