ἐν πνεύµατι ἐν τῇ κυριακῇ ἡμέρα: καὶ
iv. 2, xxi. 10; condition of vision, Acts Vii. 55; = ἐν ἐκστάσει (Acts xi. 5, xxii. 17), con-
Jesus and stored with O.T. messianic conceptions from Daniel and Ezekiel, the prophet had the following ecstasy in which the thoughts of Jesus and of the church already present to his mind are fused into one vision. He recalls in spirit the usual church-service with its praises, prayers, sudden voices, and silences. (Compare Ign. Magn. ix. εἰ οὖν οἱ ἐν παλαιοῖς πράγµασιν ἄναστρα- φέντες εἰς καινότητα ἐλπίδος ᾖλθον, µηκέτι σαββατίζοντες ἀλλὰ κατὰ κυρια- κὴν ζῶντες, ἐν ᾗ καὶ ἡ ζωὴ ἡμῶν ἀνέ- τειλεν δι αὐτοῦ καὶ τοῦ θανάτου αὐτοῦ - +» καὶ διὰ τοῦτο ὑπομένομεν.) John’s service of God (ver. 2) involved suffer- ing, instead of exempting him from the trials of ordinary Christians; the subse- quent visions and utterances prove not merely that in his exile he had fallen back upon the O.T. prophets for conso- lation but that (cf. 2 Cor. xi. 28, 29) he was anxiously brooding over the condi- tion of his churches on the mainland. Cf. Dio Chrys. Orvat. xiii. 422, where the philosopher dates the consciousness of his vocation from the period of his exile. Upon the other hand, the main criterion of a false prophet (Eus. H. E. v. 17, 2), apart from covetousness, was speech ἐν παρεκστάσει, {.6., the arrogant, igno- rant, frenzied rapture affected by pagan Cagliostros, who were destitute of any unselfish religious concern for other people. ὀπίσω pov, the regular method of spiritualistic voices and appearances: σάλπιγγος, loud and clear, not an un- usual expression for voices heard in a trance (cf. Martyr. Polyc. xxii. 2, Moscow MS.). The following Christophany falls into rhythmical expression. As a τενε]α- tion of the Lord (ver. 1, cf. 2 Cor. xii. 1), with which we may contrast Emerson’s saying (‘I conceive a man as always spoken to from behind and unable to turn his head and see the speaker”), it exhibits several of the leading functions discharged by Jesus in the Apocalypse, where he appears as (a) the revealer of secrets (i. 1 f., v. 5), (6) the guardian and champion of the saints (ii., iii., εἴς.), (c) the medium, through sacrifice, of their relationship to God, (d) associated with God in rewarding them, and (6) in the preliminary overthrow of evil which ac- companies the triumph of righteousness. Compare the main elements of the divine