scope and origin of the
two books account in a large measure for the differences of vocabulary
and style. No book in the New Testament is so steeped as the
Revelation in the imagery of the Old Testament; Daniel, Isaiah,
Ezekiel, and Zechariah are constantly used. The thoroughness with
which their spirit has been assimilated, and their ideas combined by
the writer, would create a Hebrew tendency in his language. Whether
St. John made use of the material furnished by non-canonical
apocalypses is uncertain. If he did, their style would also influence
him in the same way. We must also beware of exaggerating the contrast
in style which does exist between the Gospel and the Revelation. The
Gospel is not always in correct Greek, and never shows a thorough
mastery of that language. But the Revelation is certainly in much
rougher Greek. The writer uses the nominative case for the accusative
(vii. 9; xiv. 6); similar instances are in iii. 12; xiv. 12. This
rugged usage is introduced with magnificent, and perhaps intentional,
effect in i. 4, where the author emphasizes the eternity of God by
using an entirely ungrammatical construction.[4] Apart from the
question of grammar, the language of the Apocalypse shows a remarkable
affinity with St. John's Gospel. We may observe the use of such words
as "witness," "true," "tabernacle," "have part," "keep the word," and
"overcome."

The theology of the two books is in close agreement. This can easily
be shown in the case of the doctrine of Christ's Person. He is called
the "Lamb" [5] in the Gospel (i. 29, 36) and in the Revelation (v. 6,
8, 12, etc.). He is called the "Word" in the Gospel (i. 1, etc.) and
in the Revelation (xix. 13). He is taught to be eternal and divine.
He is "the Alpha and {274} the Omega, the first and the last" (xxii.
13; cf. Isa. xliv. 6). He shares the throne of God (xxii. 1, 3); He
determines who shall be released from the realm of death (i. 18); He
joins in the judgment (vi. 16); He is worshipped by the elders and the
angels (v. 8, 11). He is the Bridegroom of the Church (xix. 7; xxi. 2,
cf. John iii. 29). The attitude towards Judaism is the same as that in
the Gospel. The Jews who oppose Jesus are strongly denounced (iii. 9),
and though the Church is a new _Jerusalem_, it is composed of people
gathered out of every nation (vii. 9). The necessity of good works is
strenuously upheld (ii. 5, 19); but they are not works of rabbinical
righteousne