After all of the imagery that John has recorded throughout this book, it is easy to lose sight of the original setting and objective that was noted in the prologue of this document. John was commissioned to write an account of the visions that he saw, and he was instructed to do so in the form of an encyclical epistle to seven churches in Asia (1:11). Now, after the various perspectives of the visions are concluded, John writes an epilogue to the document which also serves as an epistolary conclusion.

   The expressions in the epilogue connect with several concepts introduced in the prologue. In the beginning John was told to write what he saw in a scroll (1:11), and now he is told not to seal up this scroll (22:10) and to indicate that the contents of the scroll are inviolable (22:18). The content of what John saw on Patmos was referred to as "the words of prophecy" (1:3), explaining the proclamatory intent of this document, and this is reiterated in the beatitude, "Blessed is he who heeds the words of the prophecy of this scroll" (22:7). The letter was intended to be read publicly in the churches to which it was addressed: "Blessed is he who reads and those who hear the words of the prophecy" (1:3), with a final caution to "everyone who hears the words of the prophecy of this scroll" (22:18). The imminence of the "things which must take place" (1:1,19) for "the time is near" (1:3) or "at hand" is emphasized again "as shortly taking place" (22:6) "for the time is near" (22:10), referring to the ever-present conflict of God and Satan, Christianity and religion, the ordeals and judgments pictured throughout the different perspectives. Christ's expected physical return "coming in the clouds" (1:7) is announced again in the epilogue for the encouragement and hope of Christians in every age, with the promise that such an impending coming will be without undue delay (22:7,12,20). The prologue and the epilogue tie the whole of the Revelation together.

   The heavenly messenger (21:9) explained to John that all of the foregoing words of the Revelation were "faithful and true" (22:6). They come from the risen Lord Jesus who is "Faithful and True" (3:14; 19:11), and therefore they are factually accurate and correspond with ultimate divine reality. "The Lord, the God of the spirits of the prophets" (22:6) is Himself the source of all valid prophetic proclamation as is declared in this Revelation, for "no prophecy is an act of human will, but men moved by the Holy Spirit speak from God" (II Peter 1:21). The purpose of this Revelation is that God "sent His angel to show to His bond-servants the things which must shortly take place" (22:6), the ever-imminent enactment of hostile encounters between the enemies of God within religion and the Christian people of God.

   Speaking through the angel, the risen Lord Jesus declares, "Behold, I am coming quickly" (22:7). His impending return will come without unnecessary prolongation in God's "fullness of time," as was the timing of His first coming (Gal. 4:4). This does not imply an "imminence" that is calculably soon, but an impending return that all Christians can expect to take place "without delay."

   Two of the seven beatitudes found in the Revelation are found here in the epilogue (22:7,14). Jesus says, "Blessed is he who heeds the words of the prophecy of this book" (22:7). This is similar to the beatitude expressed by Jesus during His earthly ministry, "Blessed are those who hear the word of God, and observe it" (Luke 11:28). These are not simply admonitions to "observe" and "heed" written propositions and directions from a book, but rather they inculcate a response to the Revelation predicated on our having "every spiritual blessing in heavenly places in Christ Jesus" (Eph. 1:3), the dynamic wherein we recognize the implications of the victory of Christ in our lives day by day. Every Christian is responsible to "heed" what Jesus tells us in this book in order to discern what is going on in the activities of historical events and to depend on the sufficiency of Christ's life in the midst of such.

   John again attests that he is "the one who heard and saw these things" (22:8), and he records a second occasion when he mistakenly fell down to worship someone other than God. Previously he fell at the feet of a heavenly messenger to worship him (19:10) and was told not to do so for the one before whom he fell was "a fellow servant." Again John either mistakes the heavenly messenger for Jesus or is so overcome with the desire to worship that he is not discerning about the object of that worship, and falls before the angel. The angel says, "Do not do that; I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book" (22:9). "I am just another worshipper like you," the angel says. God is the only legitimate object of our worship. Such worship may be expressed in physical prostration before God, but must also be expressed in the entirety of our behavior which expresses the worth-ship of God's character.

   "Do not seal up the words of the prophecy of this book" (22:10), the angel declared. When Daniel received his vision, he was told to "seal up the scroll" (Dan. 12:4) to "keep the vision secret" (Dan. 8:26), but John is explicitly told not to seal the scroll on which the Revelation is written. Why? Because the revelation of how we are to live as Christians in the "enigma of the interim" is not to be closed, concealed or hidden. That is why the seals of the scroll were broken in chapters six and eight. The Revelation has a practical purpose for the discernment of how to deal with the conflict that Christians encounter in their daily lives. "The time is near" (22:10). The time for Christians to deal with these daily situations is now. "Now is the day of salvation" (II Cor. 6:2). Whether the Christian lives in the first century, the tenth century, or the twentieth century, the time is always "near at hand" to experience the life of Jesus Christ in the midst of the antagonism of the world and religion.

   Contradictions in character will continue until all men face eventual judgment for their behavioral expressions. "Let the one who does wrong, still do wrong; and let the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and let the one who is holy, still keep himself holy" (22:11). This is not to be construed as an encouragement of a laissez-faire attitude of abstention of concern for how people live. Rather, we are encouraged to recognize that behavior modification and legislated morality will not suffice. It does no good to whitewash "filthy wrong-doing" with false piety. Men's behavior reveals the nature and character of the one who indwells them spiritually and/or empowers their behavior. The fruit must be traced back to the root. "The tree is known by its fruit. The good man out of a good treasure brings forth what is good; and the evil man out of an evil treasure brings forth what is evil" (Matt. 12:33,35). Spiritual condition of nature and identity will issue forth in the character expression of behavior. God created us as derivative men. We derive our nature, identity, and character from one spiritual source or the other, from God or Satan, "sons of God or sons of the devil" (I John 3:10). As we observe mankind, we let them be consistent with their spiritual nature, and this will evidenced in the character of their behavior. The "one who is righteous" is only "made righteous in Christ" (II Cor. 5:21) by the indwelling presence of "Jesus Christ, the Righteous" (I John 2:1), and can only "practice the righteousness that comes from God on the basis of faith" (Phil. 3:9). The "one who is holy" is only "holy and blameless" (Eph. 1:4) as Jesus Christ, the "Holy One" (Acts 2:27) dwells in the Christian spiritually, and manifests behaviorally "the holiness without which no man shall see the Lord" (Heb. 12:14). The dichotomy of character will become evident as we observe the behavior of men.

   The eternal importance of this difference is recognized by the awareness that Jesus will return at a time which no man knows. "Behold I am coming quickly," without delay (22:12), Jesus says. He will do so unexpectedly, unannounced "like a thief in the night" (16:15). At His return Jesus explains that "My reward is with Me, to render to every man according to what he has done" (22:12). Isaiah likewise explained that "the Lord God will come with might, with His arm ruling for Him. Behold, His reward is with Him, and His recompense before Him" (Isa. 40:10). The judgment of God upon the deeds of men is not based on merit. It is based on the responsibility that all men have for the derivation of behavior from a spiritual source, expressing the nature and character of that spiritual personage. "Each man's work will become evident" (I Cor. 3:13). The deeds of the Christian will be judged in accord with the responsibility we have for being available to God in faith, allowing for receptivity of the activity of the character of the righteous and holy One who indwells us, in order to manifest the "fruit of the Spirit" (Gal. 5:22,23). As Christ is the only cause of His own character expression, He is also the "reward" for such as we develop appreciation for Who He is and what He does, in order to appreciate the worth-ship of His character for eternity.

   Jesus is "the all in all" (Col. 3:11) for the Christian. He goes on to affirm, "I am the Alpha and the Omega, the first and the last, the beginning and the end" (22:13). The Alpha and the Omega were the first and last letters in the Greek alphabet. Jesus is everything from A to Z for the Christian. Christianity is Christ! Some important terms are employed in this self-designation of Jesus. When Jesus refers to Himself as the "last," the Greek term used is eschatos. This is the word from which we get the theological term "eschatology," often defined as the study of "last things." Many interpreters have thought that the document of the Revelation was intended to be an outline of "last things," and they have set about to make charts and calendars of futuristic "last things." They have missed the point, or should we say the Person of the Revelation. The Revelation does not reveal propositional statements about "last things," but the Person of the One who is "the first and the last." Jesus is the Eschatos! Genuine eschatology is not the study of the "last things" of future events, but it is the recognition that the "last word" of God for men is in His Son, Jesus Christ. The last thing God has to give to man is Jesus Christ. Jesus also identifies Himself as "the end," and the Greek word used is telos. Again, many interpreters have mistakenly thought that the Revelation was a forecast of "end times." The "end" is not in events of the future, but the "end" is the Person of Jesus Christ. Based on His accomplishing the end-objective of God when He exclaimed "It is finished" (John 19:30) from the cross, Jesus is the teleological personification of the divine intent. He is the "end (telos) of the Law" (Rom. 10:4). Jesus is the telos! We do not need to speculate on "end times." The eschatos and the telos are ontologically realized in the Person of Jesus Christ. We must not focus on the temporal logos of chronology, but on the eternal Logos of God in Christ.

   "Blessed" are those who have experienced identification with and derivation from Jesus Christ is the essence of Christianity. In the last of seven beatitudes in the Revelation, Jesus says, "Blessed are those who wash their robes, that they may have the right to the tree of life, and may enter by the gates into the city" (22:14). In the "washing of regeneration and renewing of the Holy Spirit" (Titus 3:5), we have "put on Christ" and the robes of His righteous character. Having received the Spirit of His life in our spirit (Rom. 8:9), we have the right and privilege to receive of "the tree of life," which throughout Scripture represents the sanctifying process of partaking of the fruit of the character of God. In the garden Adam was encouraged to "eat freely" (Gen. 2:16) of the "tree of life" (Gen. 2:9), in order to allow for the divine out-working of the divinely in-breathed life of God (Gen. 2:7). He rejected such and was refused access to the "tree of life" (Gen. 3:22-24). Solomonic wisdom recognized that the "tree of life" represented the character expressions of wisdom (Prov. 3:18), righteousness (Prov. 11:30), fulfilled desire (Prov. 13:12) and gracious speech (Prov. 15:4). In the revelation of Himself in this last book of our Bible, Jesus ties the end to the beginning by explaining that the restoration of our "right to the tree of life" (22:2,14) is by the partaking of the character expression of His life in our behavior. Thereby we "may enter by the gates into the city" (22:14) wherein "nothing unclean dwells" (21:27). This "beloved" (20:9) and "holy city" (21:2,10; 22:19) is the New Jerusalem (21:2,10), the "city of the living God" (Heb. 12:22), the community of all God's people. Every Christian already participates in the glory of this heavenly community, the "Jerusalem above" (Gal. 4:26), but we also look forward in hope to the unhindered experience of that spiritual reality.

   In contrast to the community of those "in Christ," are those who are "outside" (22:15) of the city of God's people. These are those who chose not to enter the city and "endure ill-treatment with the people of God, but rather to enjoy the passing pleasures of sin" (Heb. 11:25). They are identified as "the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying" (22:15). These designations are applicable to the religionists who have been the warring opponents of God's people throughout the imagery of the Revelation. Religion has historically engaged in the drug-induced hallucination of sorcery (9:21; 18:23; 21:8), the sensuous pleasures of immorality (9:21; 14:8; 17:2; 18:3; 19:2; 21:8), the cold-blooded murder of innocents (9:21; 11:7; 13:10; 21:8), the false worship of idolatry (9:20; 13:14; 21:8), and the practice of deceitful lying (21:8) derived from "the devil, the father of lies" (John 8:44). Clearer perhaps than any other writer in the New Testament, John points out the contrasts between God and Satan, Christianity and religion, light and darkness, life and death.

   John then records that Jesus Himself explained that He had sent the angel "to testify to you these things for the churches" (22:16). All of the visionary perspectives are intended for the edification and encouragement of the seven churches which represent churches of all ages in all locations. Jesus identifies Himself again, saying, "I am the root and the offspring of David, the bright morning star" (22:16). The "I am.." statement indicates correlative identification with the "I AM" of Jehovah God as He identified Himself to Moses (Exod. 3:14). As the "root and offspring of David," Jesus provides continuity with the expectations of God's people in the old covenant for a successor to the throne of the Davidic kingdom. Paul documents the same connectivity by explaining that Jesus "was born of a descendant of David according to the flesh" (Rom. 1:3). Identifying Himself as "the bright morning star," Jesus indicates that a new day has dawned in "the new heaven and the new earth" (21:1) wherein there is "no night" (21:25; 22:5). Christians already know Jesus as the "bright morning star" of their spiritual lives, but still look forward to seeing the "morning star" (II Peter 1:19; Rev. 2:28) in the unadulterated environment of the eternal heavenly realm.

   The invitation is still open for those who would "come" and receive Jesus Christ as their life. The Spirit of Christ and the Bride of Christ continue to say, "Come" (22:17). Those who receive Christ by faith repeat the invitation as witnesses, saying, "Come." "Let the one who is thirsty come; let the one who wishes take the water of life without cost" (22:17). Just as Isaiah invited "everyone who thirsts to come to the waters...without money and without cost" (Isa. 55:1), all who "hunger and thirst after righteousness" (Matt. 5:6) are invited to be satisfied in Christ. "The Lamb shall guide them to the springs of the water of life" (Rev. 7:16). Jesus promises to "give to the one who thirsts from the spring of the water of life without cost" (Rev. 21:6). He is that "living water" (John 4:10,11). "If any man is thirsty, let him come to Me and drink" (John 7:37), for "whoever drinks of the water I give shall never thirst" (John 4:14). Jesus fulfills the inner spiritual needs of mankind.

   Knowing that the prophetic proclamation that he had recorded in this book had come from the Spirit of God and was therefore inviolable, John warns Christians not to distort the message which has been revealed by Jesus Christ. This is similar to Moses' warning, "You shall not add to the word I am commanding you, nor take away from it" (Deut. 4:2; 12:32). "If anyone adds to the words of the prophecy of this book," John says, "God shall add to him the plagues of judgment which are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the tree of life and from the holy city, which are written in this book" (22:18,19). In that Jesus does not utter false threats, it is obviously possible that one who has a part in "the tree of life" and "the holy city," i.e. a Christian, can have such identification and participation revoked, just as Jesus said earlier to the church in Thyatira, "He who overcomes, I will not erase his name from the book of life" (3:5). Man-made "eternal security" doctrines, advocating "once saved, always saved," establish a false security in the theological formulations of human logic, rather than in ontological oneness with Jesus Christ. Our only security is "in Jesus Christ" as we maintain dynamic union with Him. If we accept the encouraging words of this Revelation and continue to "overcome" by deriving all from the Overcomer (John 16:33), we need not concern ourselves with being alienated from the life of Jesus Christ. "The Spirit bears witness with our spirit that we are children of God" (Rom. 8:16).

   The final testimony of Jesus is the third repetition within this epilogue (22:7,12,20) of His promise to come again without delay. We can be sure that Jesus is not "stalling" unnecessarily. He is not "dragging His feet" or delaying His return by indecision. The perfect purpose and patience of God are being fulfilled in the millennia between Christ's redemptive advent and His consummative advent, just as they were in the millennia between the fall of man and "the fullness of time when God sent forth His Son, born of a woman" (Gal. 4:4), the incarnate Messiah and Redeemer. "Yes, I am coming quickly" (22:20), Jesus says. John's response is, "Amen. Come Lord Jesus." John is desirous that Jesus should come and consummate His victory. His plea is similar to the Aramaic word that Paul employed when he said, "Maranatha" (I Cor. 16:22). Knowing that Jesus is the divine "I AM," John uses the word "Amen" to express his certainty that God will act in accord with Who He is. It is much more that a final punctuation to a prayer, for it is freighted with the ontological understanding of God's Being and His sure activity in accord with His character.

   That very reality of God's activity in accord with His character is John's final affirmation and admonition to the readers of the Revelation. "The grace of the Lord Jesus be with you all" (22:21). At the outset of the letter John extended "Grace to you and peace" (1:4), and now he concludes with a call for "grace" again. Grace is God's activity "realized through Jesus Christ" (John 1:17). There is no functionality of Christ's life apart from grace. There is no Christianity and no Christian living except by the dynamic of the grace activity of God in Jesus Christ. There could be no encouragement to endure and persevere unless it were by "the grace of the Lord Jesus," so there could be no more fitting conclusion to the Revelation.

   The Christocentric-Triumphalist interpretation that has been employed in this study of the Revelation allows the entirety of the book to remain timelessly applicable. A Christian in any time period and in any place can observe and discern what the risen Lord Jesus has revealed, and the implications of such for their life as the life of the Lord Jesus is lived out through them in their present situation. The Revelation is never "out of date." From beginning to end the images of the Revelation portray situations that are "bound to happen" throughout Christian history for "the time is near" (Rev. 1:3; 22:10) when these things "must shortly take place" (1:1,19; 22:6). The inevitability of such remains valid for every Christian in every age.

   Recognition of the spiritual conflict between God and Satan is essential for every Christian. To fail to understand such is to be constantly baffled by all that is going on in the universe around us, and to be vulnerable to espousing every new theory proffered for the resolution of world problems. There is far more going on than what is visible on the earthly plane, and the Christian has the unique indwelling resource of "the mind of Christ" to ascertain and discern such invisible "spiritual things" (I Cor. 2:10-16). The dichotomies of the spiritual realm must be recognized. "God is Spirit" (John 4:24), but there is also the Satanic "spirit that works in the sons of disobedience" (Eph. 2:2). The "children of God" and the "children of the devil" (I John 3:10) must obviously be differentiated. This "either/or" contrast is so apparent in the imagery of the Revelation. The diabolic "dragon" (12:9) is opposed to the Messianic Lamb (5:6; 13:8). The army of the "beast" (11:7; 19:19) makes war (17:14) against the army of the "Word of God" (19:13,14). The "great city of Babylon" (18:2) is contrasted with "the holy city of the New Jerusalem" (21:2), the community of religion versus the community of God's people, a contrast that many Christians have failed to understand. The "harlot" (17:1) of religion is set in contradiction to the "Bride" of Christ (19:7; 21:2). Religion will be the fare of scavenging birds at "the great supper of God" (19:17), whereas Christians will feast together with Christ at "the marriage supper of the Lamb" (19:9). When these heavenly and spiritual contrasts are obscured, religion is able to counterfeit itself as the work of God, as Christianity (II Cor. 11:13-15).

   Paul Minear cautions against the

   "hasty classification of Christianity under the category 'religion,' so that we assume that it is 'harmless,' ...the notion that religion is on the whole a conservative, innocuous, self-protective force, applicable to man's inner life but not to the powers which control historical destiny.
   The Church has so emasculated the Gospel that it threatens no other power-structures. The Church no longer arouses hostility among the elites and to the same degree as in the first century, but this is due not so much to a change in the operation of the power-structures as to the Church's betrayal of the Gospel itself. ...In reading Revelation, we may discover that the prophet was alive to that very betrayal in the churches of Asia and that he traced such betrayal to Satan's deceptions. This is why he describes the Great Prostitute as he does, because he discovers whoredom among Christians themselves. This is why his parodies are so caustic and cutting: the Prostitute as a parodic image of the church, Babylon as parody of the New Jerusalem, the Beast as parody of the Lamb, the slaves of the Beast as parody of the slaves of Christ. Such an interpretation of John brings him within the succession of the great prophets, like Isaiah, Jeremiah and Ezekiel, whose vocation under God was to make God's people aware of their own apostasy"1

   It is imperative that Christians understand that religion is part of the old order of the "first things" (21:4) which have been defeated by Christ. We are to function in the "new creation" (Gal. 6:15) of the "new heavens and new earth" (Rev. 21:1) in the "newness of life" (Rom. 6:4) that we have in Jesus Christ. The old degenerative, sinful and fallen order has been defeated and superseded by the new regenerative, redemptive and restorative order that is ontologically encompassed in the life of the risen Lord Jesus. Failing to discern such, many who call themselves Christians coalesce with the misnomer of "Christian religion," engaging in the activities of Satan's world system. Their apostasy is revealed by the Revelation.

   Christianity is the dynamic indwelling and out-living of the life and character and ministry of Jesus Christ in the behavior of Christians. It is the restoration of the very presence of God within man by the presence of His Son, Jesus Christ. "If any man does not have the Spirit of Christ, he is none of His" (Rom. 8:9). We must not allow the dynamic of Christ's life in us to be devitalized in religious institutionalism and relativism. This will be the constant temptation of Satan for Christians in every age.

   Throughout the figurative "thousand years" (20:1-7) of the "enigma of the interim" between the physical advents of Jesus Christ to earth, Christians will "reign with Christ" (20:4,6), but will also continue to be assailed by the religious assaults of Satanic temptation. They must live in the recognition of Christ's victory accomplished in the past on the cross (John 19:30), despite apparent visible evidences to the contrary on the physical plane in the present, all the while looking forward in hope to the unhindered experience of that victory in the future. Jesus reveals His victory and sufficiency to Christians in the Revelation. No matter how tough the going gets, Christians are called upon to manifest the character of Christ in their behavior, to endure and persevere (2:2,3,19; 3:10; 13:10; 14:12) in the midst of animosity, hostility, mistreatment, persecution, tribulation (1:9; 7:14) and suffering (2:10) which may lead even unto physical death (11:7; 12:11; 14:13; 17:6; 20:4).

   Are we willing to allow Jesus Christ in us to continue to be unjustly treated, to be persecuted, to be subject to death? Are we willing to die as Christ died? Are we willing to pay that ultimate physical price in what Dietrich Bonhoeffer called "the cost of discipleship"?2 In the Revelation the risen Lord Jesus explains that such tribulation is the inescapable consequence of being part of His kingdom, just as Paul noted that "through many tribulations we must enter the kingdom of God" (Acts 14:22). G.B. Caird correctly indicates that "the one imminent event which John expected was persecution."3

   In the midst of the difficulties Christians are to discern "what the Spirit is saying" (2:7,11,17,29; 3:6,13,22) in order to "listen under" His direction in obedience. Our response to religion must be to "come out" (18:4) of any involvement therein, and to "repent" (2:5,16,21,22; 3:3,19) of such failure to derive all from Christ. We must "remember what we have received" (3:3) in Christ, and the sufficiency of His grace provision (1:4; 22:21), in order to "overcome" (2:7,11,17,26; 3:5,12,21) by relying on the divine Overcomer (John 16:33). Recognizing the adequacy of Christ's life, we continue to pray (8:3,4), to witness (1:2,9; 6:9; 11:3; 12:17; 19:10; 20:4), and to praise God (7:10; 14:2; 15:3,4; 19:1-7) in the confident expectation of hope that the victory of Jesus Christ over all forces of evil will be consummated in an unhindered heavenly eternity.

   If ever there was a message that was "the need of the hour" for Christians in every age, and particularly in our age, it is the message of the Revelation. It is a most practical message for ever-present Christian living in the context of the physical world prior to Christ's return. The Revelation is not primarily an historical document wherein one can study the details of how the pictorial images fit historical circumstances of the first century or intervening centuries. Neither is it a puzzling predictive prophecy of the future on which to speculate about possible details and dates of events which are yet to transpire. In fact, very little is mentioned in the Revelation concerning future events, despite popular interpretations of late to the contrary. There is no mention of the rapture, no mention of a seven year tribulation, and even the few allusions to Christ's return to earth (1:7; 3:3,11; 22:7,12,20) are so general as to provide no details of information concerning such, but they merely provide an assurance to Christians of the confident expectation of hope they are to have for the consummation of Christ's victory. The foremost message of the Apocalypse pertains to the practical implications of how the Christ-life is to be evidenced in Christian lives throughout the period between His earthly advents, with the willingness to sacrifice physical life, as did the Lord Jesus, for the ultimate value of the spiritual and eternal life in Christ.

   We must never forget that this is "the revelation of Jesus Christ" (1:1). Our interpretation and application must remain Christocentric, and go beyond the static belief-systems of epistemology to the dynamic ontological implications of the Being of Christ in believers. It is a Person that is being revealed in the Revelation, not prophecy; the Being of the Savior, not belief-system. When interpretations of the Revelation fail to focus on Jesus Christ and His dynamic life in Christians, they inevitably end up with a deified revelatory document revealing theological and eschatological data. They fail to understand that the "Word of God" (19:13) who is the Victor is Jesus Christ, a Person to be received in faith, rather than a prophetic outline to be believed; a life to be lived, rather than a book to be interpreted.

1    Minear, Paul. I Saw a New Earth: An Introduction to the Visions of the Apocalypse. Washington D.C.: Corpus Books. 1968. pgs. 210, 211.
2    Bonhoeffer, Dietrich, The Cost of Discipleship. New York: Collier Books. 1949.
3    Caird, G.B., A Commentary on the Revelation of St. John the Divine. (Black's New Testament Commentary series). London: Adam & Charles Black. 1966. pg. 291.