Matthijs Den Dulk, «The Promises to the Conquerors in the Book of Revelation», Vol. 87 (2006) 516-522
This article suggests that the promises to the “conquerors” at the close of each
letter to the Asian churches in chapters 2 and 3 of the Apocalypse are based on
subsequent events in salvation-history. The first promise (to the conquerors in
Ephesus) refers to the creation story, the last promise (to the Laodicean
conquerors) refers to the ministry and exaltation of Jesus. The promises to the
other churches fit within this salvation-historical line from creation to the ministry
of the Messiah, which is taken up again at the end of the book in the
eschatological and climactic promise of Rev 21,7.
The Promises to the Conquerors in the Book of Revelation 519
argue, the salvation-historical line is tenable in the case of the next prophecies,
there is yet additional support for this interpretation, since now John does not
give a second promise wholly unconnected to the first, but follows a coherent
approach by referring to the same episode in salvation-history. A last point in
favour of this interpretation is that Rev 21–22 takes up many themes of
chapters 2 and 3 (tree of life in 22,2.9; second death in 21,8; book of life in
20,15, etc.), and while there is no explicit reference to a white stone in these
chapters, John does draw heavily on the high priestly attire when he describes
the city as adorned with twelve stones in Rev 21,19-20. This passage is based
on the description of the “breastpiece of judgment†in Exod 28,17-20 (17). A
good case can therefore be made that in Rev 2,17, John is using Exod 28,9-10.
As in the promise to Laodicea discussed above, there are probably other
subsidiary allusions present here as well. The notion of a new, secret name is
not found in Exod 28, but is a Johannine theme that occurs elsewhere in the
book (3,12; 14,1; 17,5; 19,12.13.16) and is here interlaced with the reference to
the stones. It could have been prompted in this context as an adaptation of the
names of the twelve tribes written on the stones of Exod 28. It is noteworthy
that the twelve foundation stones of the wall of the new Jerusalem (described
in Rev 21,14) feature the names of the twelve apostles(18).
4. The Promise to Thyatira: Balaam’s Prophecy
At Thyatira another promise of considerable length is delivered: “I will
give authority over the nations to rule them with an iron rod, as when clay
pots are shattered even as I also received authority from my Father. To the
one who conquers I will also give the morning star†(2,26-28). As with the
preceding promise two things are promised here: the authority connected with
the iron rod and the morning star. Again, both are best understood not in
isolation but in connection with each other. Though there is evidently an
allusion to Ps 2,8-9 in the reference to the iron rod, the only pertinent Old
Testament text that shares both a rod and a star is Num 24,17, part of the
prophecy of Balaam. The theme of rod/scepter and star introduced here
became prominent in later Jewish tradition (19). John has strengthened the
messianic overtones in Balaam’s prophecy by referring to the messianic Ps 2
(cf. Rev 12,5) and by introducing the equally messianic morning star (cf. Rev
22,16) (20). That which holds the text together is evidently the reference to
Num 24,17. That Balaam’s prophecy is referred to shortly after his name has
been explicitly mentioned (Rev 2,14) only strengthens our case.
5. The Promise to Sardis: Back to Sinai
“If you conquer, you will be clothed like them in white robes, and I will
not blot your name out of the book of life; I will confess your name before
(17) See also Rev 4,3.
(18) See BEALE, The Book of Revelation, 258, who suggests Exod 28,9-12 as a pos-
sible background for the new name.
(19) Cf. J.J. COLLINS, The Scepter and the Star. The Messiahs of the Dead Sea Scrolls
and other Ancient Literature (New York 1995) 63-64.
(20) See HEMER, Letters, 125.