At the beginning of the outbreak Nero had sent one of his trusted generals, Vespasian, and Vespasian's son Titus, to put down the insurrection. Neither of these soldiers was a sentimentalist; both believed as heartily as did Wentworth in later years that the word of the hour was Thorough. They started with their armies from Antioch in March, 67, resolved on sweeping Palestine with the besom of destruction. Cities and villages, one by one, were besieged, captured, destroyed; men, women, and children were indiscriminately massacred. The Jewish army fought every inch of the ground like tigers; but they were overpowered and beaten in detail, and steadily forced southward. Blackened walls, pools of blood, and putrefying corpses were all that the Romans left in their rear; ruthlessly they drove the doomed people before them toward their stronghold of Jerusalem. In the autumn of that year Vespasian withdrew his army into winter-quarters, and left the Zealots in Jerusalem to their orgy of brigandage and butchery. He could well afford to rest and let them do his deadly work. In the spring of the following year, the siege of Jerusalem began. The Christians of the city had fled to Pella, east of the Jordan; the remnant of the Jews held their sacred heights with the courage of despair. It is at this very juncture that this book of the Revelation was written. John testifies that it was written on Patmos, a desolate islet of the Ægean Sea, west of Asia Minor, to which he had either been banished by some tool of Nero, or else had betaken himself for solitude and reflection. To him, in this retreat, the awful tidings had come of the scourge that had fallen on the land of his fathers; added to this, the conflagration at Rome, the Neronian persecution, all the horrors of the past decade were fresh in his memory. May we not say that the time was ripe for an apocalyptic message? It is in these events, then, that we must find the explanation of much of this symbolical language. Such is the law of the apocalypse, and this apocalypse may be expected to conform to the law. St. John is instructed by the angel to write "the things which thou sawest, and the things which are, and the things which shall come to pass hereafter,"--"the things which must _shortly_ come to pass," the first verse more explicitly states. It is the past which he has seen, the present, and the immediate future with which his visions are concerned. It is not any attempt to outline the whole course of human history; it is the picture, in mystic symbols, of the present crisis and of the deliverance which is to follow it. There is no room here for a commentary on the Apocalypse; I will only indicate, in a rapid glance, the outline of the book.