"in the Spirit" the condition of affairs in the churches of Asia without inconvenient questions as to when, and how, and why. Footnote 26: Note the addition of an "eighth" emperor in ver. 11. We may think, then, of this book of 'prophecy' as brought forth in the vicinity of Ephesus near "the end of the reign of Domitian" (95). But only the enclosing letters to the churches, and the epilogue guaranteeing the contents, originate here at this time. The 'prophecies,' occupied as they are exclusively with the rivalry of Jerusalem and Rome, and the judgment to be executed for the former upon her ruthless adversary, bear unmistakable marks of their Palestinian origin, not only in the historical and geographic situations presupposed, but in the "defiant" Hebraisms of the language, and the avowed translations from "the Hebrew." They are an importation from Palestine like "the sound words, even the words of the Lord Jesus" referred to in the Pastorals. The churches of Asia are feeling the need of apostolic authority against the deniers of the resurrection and the judgment, as much as against the perverters of the Lord's words. Such centres as the homes of the prophesying daughters of Philip at Ephesus and Hierapolis were even more abundantly competent to supply this demand than the other. Agabus will not have been the only Judæan prophet who visited them, especially after the "great tribulation" which befell "those in Judæa." There is nothing foreign to the habit of the times, even in Christian circles, if nameless 'prophecies' from such a source are translated, edited, and given out under cover of commendatory epistles written in the name of "John" at a time when John had indeed partaken both of the tribulation and of the kingdom of Jesus. They would hardly have obtained currency had they not been attributed to an apostle; for a denial of the apostolicity of this book has always deprived it of authority. On the other hand, the actual (Palestinian) prophet has no such exalted opinion of himself as of those whose names he sees written on the foundation of the walls of the New Jerusalem (xxi. 14). He is not an apostle and does not claim to be. He shows not the faintest trace of any association with the earthly Jesus, and indeed displays a vindictiveness toward the enemies of Israel that has more of the spirit of the imprecatory psalms than the spirit of Jesus. He thinks of Jesus as a king and judge bestowing heavenly rewards upon the martyrs in a manner quite inconsistent with his rebuke of James and John (Mark x. 40). It is a far cry indeed from this to apostleship and personal intimacy with Jesus.