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.
522 Matthijs den Dulk
hear: “I know your works; you have a name of being alive, but you are deadâ€
(3,1). It would be rather awkward to give the compromising believers at
Sardis the great messianic promise based on Balaam’s prediction, that they
will have “authority over the nations†and give the exemplary believers at
Thyatira the meagre assurance that their names will not be blotted out of the
book of life.
The imprecision in chronology need not therefore bother us too much.
Whatever one makes of the chronological exchange, the basic salvation-
historical line of paradise – exodus – temple service – ministry of Jesus is
very clear.
8. Conquering in the Remainder of Revelation
As remarked above, nikavw keeps playing a significant role also after
chapter 3. At major junctures in the battle between the Beast and the Lamb it
occurs. We thus have the impression that whereas the series in chapter 3 ends
with the exaltation of Jesus (the latest section of the biblical story in John’s
days), the subsequent chapters narrate what “conquering†and “being
conquered†will be done from that point onwards. The last occurrence of the
verb nikavw in Revelation is in 21,7: “Those who conquer [oJ nikw'n] will
inherit these things, and I will be their God and they will be my childrenâ€. The
similarity of form with the promises in chapters 2 and 3 is clear at once. This
final promise, near the end of the book, takes up the theme inaugurated in the
earlier chapters: the relationship between God and the conquering believers.
This climactic promise surpasses the earlier ones; not only will the conquerors
inherit the new Jerusalem, but they will also come into a relationship that
excels even the paradisiacal relationship between God and men. They will be
God’s own children.
Matthijs DEN DULK
Vrije Universiteit
Faculty of Theology
De Boeleaan 1105
NL – 1081 HV Amsterdam
SUMMARY
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.