Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The goal of this study is to analyse the motifs of reconciliation and forgiveness in the Gospel of Matthew from a socio-rhetorical perspective. The first two chapters expound the chosen methodology, define its aim and identifies relevant pericopes using a heuristic definition of each motif. The third chapter gives an overview of Matthew's inner texture. The next seven chapters interpret the inner, inter- and argumentative textures of the different pericopes by utilizing the recourses of classical and modem rhetoric, anthropology and sociology. The concluding chapter focuses on Matthew's social and cultural texture in an effort to systemize his interpretation of Jesus' teaching of forgiveness and reconciliation. The realities of internal conflict, Roman oppression and a growing, if not yet permanent, separation from Formative Judaism are all taken into account. It is proposed that reconciliation with the Romans and Jews was not seen as a desirable strategy by Matthew, whereas it was non-negotiable for the relationship between members of his church. The concluding chapter also reads Matthew as a narrative In order to provide an answer to the question if it possesses an unified theology of forgiveness and reconciliation. Consideration is therefore given to the occurrence of key peri copes in regard to the development of the Gospel's narrative. It concludes that the dishonourable nature of being crucified in the Jewish and Greco-Roman world compelled Matthew to redefine Jesus' death as a honourable one, before he could link it with God's atonement of sinners. The relative importance of both motives is also confirmed by their inner textual placing in Matthew instead of by the frequency with which they occur. A reviewed definition of both motifs, and their relevance for the contemporary church, is given at the end of the last chapter. This study proposes that whereas forgiveness was seen as dishonourable in the first century Mediterranean world, Jesus not only mediated God' forgiveness in words (e.g. 6: 12-15) and deeds (9: 1-8), but also realized it through His death for many (20:28 and 26:28). For Matthew Jesus is the ultimate broker of God's forgiveness while deeds of forgiveness by followers of Jesus are seen as the honourable imitation of God action, as the ultimate benefactor, in forgiving His clients their sins. While Matthew gives a partial indication of the process by which forgiveness and reconciliation should be pursued in the everyday life of the church (e.g. in 5:23-24 and 18:15-20), he refrains from giving an exhaustive outline. The following can however can be deduced. Grace received, as a gift, demands reciprocal deeds of grace. Those who have experienced, or who seek, God's grace are thus under an obligation to forgive others (6:12, 14-15). Within the first century milieu of Matthew forgiveness and reconciliation was not an internal private affair, but a communal one. It is clear that according to Matthew not al people are automatically forgiven and thus reconciled with God. God's judgement remains a reality for those who opposed His will (21 :33-45; 25:31-46) and who blaspheme the Holy Spirit by continuously opposing His saving work through Jesus (12:31-32). / AFRIKAANSE OPSOMMING: Die doel van die studie is die beskrywing en sistematisering van die teologie van Matteus met betrekking tot die motiewe van versoening en vergifuis In die eerste twee hoofstukke word die gekose metodologie uiteengesit, die navorsingsdoel omskryf en die relevante perikope geidentifiseer deur middel van In heuristiese definisie van elke motief Die derde hoofstuk gee In oorsig van Matteus se intratekstuur. In die daaropvolgende sewe hoofstukke word die intra-, inter- en argumentatiewe teksture van die geidentifiseerde perikope deur middel van die insigte van die klassieke en moderne retoriek, antropologie en sosiologie bestudeer. In die slothoofstuk word op Matteus se sosio-kulturele tekstuur gefokus ten einde sy leer oor vergifnis en versoening te sistematiseer. Die invloed van interne kontlik, Romeinse onderdrukking en In groeiende, indien nie reeds finale, breuk met die Vroegjodedom op Matteus se teologie word in die hoofstuk verreken. Die studie voer aan dat terwyl Matteus nie versoening en vergifnis as In werkbare strategie teenoor die Jode en die Romeine beskou het nie, dit vir die onderlinge verhoudinge tussen lede van sy kerk ononderhandelbaar was. In die slothoofstuk word Matteus ook as In narratief gelees ten einde In antwoord te verkry op die vraag of die evangelie oor In geintegreerde teologie van vergifuis en versoening beskik. Daar word aangevoer dat die oneerbare karakter van In kruisdood in die eerste-eeuse Mediterreense wereld Matteus verplig het om eers die werklike eerbare karakter van Jesus s'n te bevestig, voordat hy vergifnis en versoening daaraan kon verbind. Die fokus op Matteus se narratiewe ontwikkeling toon dat die plasing van die verskillende motiewe in die narratief, eerder as bloot die frekwensie waarmee dit voorkom, die belangrikheid van beide in die Matteusevangelie bevestig. In Hersiende definisie van beide motiewe, en In kort uiteensetting van hulle belang vir die kerk vandag, word aan die einde van die studie gegee. Hierdie studie voer aan dat terwyl vergifnis dikwels in die eerste-eeuse Mediterreense wereld as oneervol gesien is, Jesus nie aileen God se vergifnis deur woorde (e.g. 6: 12- 15) en dade (9: 1-8) bemiddel het nie, maar dit ook gerealiseer het vir baie deur sy dood (20:28 and 26:28). In Matteus is Jesus die unieke bemiddelaar van God se vergifuis, terwyl dade van vergifuis deur sy dissipels gesien word as die eervolle navolging van God, as finale Weldoener, se vergifuis van sy kliente van hulle sondes. A1hoewel Matteus nie die proses waarvolgens vergifnis en versoening bekom moet word noukeurig uitspel nie gee hy egter wei belangrike rigtingwysers vir hoe dit moet geskied (bv in 5:23-24 and 18: 15-20). Eerstens vereis genade wat ontvang word vir hom In wederkerige daad van genade. Diegene wat God se vergifnis ontvang het, of dit verlang, moet daarom bereid wees om ander te vergewe (6:12, 14-15). Vergifnis en versoening raak vir Matteus nie alleen enkelinge nie, maar die hele geloofsgemeenskap Alle mense word egter nie outomaties deur God vergewe nie. God se oordeel bly In realiteit vir die wat teen sy wil handel (21:33-45; 25:31-46) en wat teen die Heilige Gees laster deur sy verlossingswerk deur Jesus voortdurend teen te staan (12:31-32).

Thesis (DLitt)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: A survey of the research on the Biblical Hebrew psalms of lamentation reveals a lack of attention paid to the divine images found in these poems. Previous studies, for the most part, focused on literary and stylistic aspects pertaining to the Psalms in general and the psalms of lamentation in particular. The competent reader will, however, notice that divine metaphors abound in these psalms. This study investigates the divine metaphors (nominal and verbal) in the Biblical Hebrew psalms of lamentation from a cognitive anthropological perspective. It is argued that the literary information in these poems is a cognitive representation of the psalmist's world. The various divine portrayals arise from the poet's cognitive organisation and utilisation of cultural information. The analysis of the metaphorical expressions affords the exegete insight into the cognitive world of the supplicant and the strategies employed by the one who offers praise and does not eschew lament. Some of the theoretical assumptions of cognitive anthropology are applied to a selection of psalms of lamentation (Pss. 7, 17, 31, 35, 44, 59, 74 and 80) as a means of illustrating how this approach can shed new light on the way the deity is depicted in the laments. To achieve this, each psalm is analysed both from a cognitive and literary perspective. The examination of the divine metaphors reveals the various cognitive strategies employed to portray Yahweh. It is shown that these recurring images result from the application of cultural models, conceptual metaphors and image-schemas. Given the soundness of the proposed hypothesis, this investigation arrives at the conclusion that a cognitive perspective on the divine representations in the Biblical Hebrew psalms of lamentation is indeed a worthy endeavour. / AFRIKAANSE OPSOMMING: "n Oorsig van die navorsing oor die klaagpsalms wys uit dat daar tot dusver nie baie aandag geskenk is aan die beelde wat in dié psalms gebruik word om na God te verwys nie. Vorige studies fokus meestalop die literêre en stilistiese aspekte van die psalms, in die algemeen, en die klaagpsalms in die besonder. 'n Kompetente leser sal egter gou die oorvloed van metafore vir God raaksien. Hierdie studie ondersoek die metafore vir God (nominaal en verbaal) in die klaagpsalms vanuit 'n kognitief antropologiese perspektief. Daar word geargumenteer dat die literêre informasie in hierdie gedigte 'n kognitiewe voorstelling van die psalmis se lewenswêreld daarstel. Die verskeie Godsvoorstellings spruit uit die digter se kognitiewe aanwending en organisasie van kulturele informasie. 'n Analise van die metaforiese uitdrukkings verskaf aan die eksegeet insig in die kognitiewe wêreld van die bidder en die strategieë wat die een gebruik wat God se lof besing, sonder om klag uit te sluit. Van die insigte van die kognitiewe antropologie word toegepas op 'n seleksie van klaagpsalms (Ps. 7,17,31,35,44,59,74,80) en daar word voorgehou hoe hierdie benadering nuwe perspektiewe bied op die wyse waarop die godheid voorgestel word in die klaagpsalms. Vir die doel word elke Psalm literêr en kognitief ontleed. Die ondersoek na die metafore met betrekking tot God lê die verskeie kognitiewe strategieë bloot wat gebruik word om Jahwe voor te stel. Daar word aangetoon dat hierdie terugkerende beelde die gevolg is van die toepassing van kulturele modelle, konsepsuele metafore en beeldskemas. Gegewe die oortuigingskrag van die voorgestelde hipotese, konkludeer die ondersoek dat 'n kognitief-antropologiese perspektief op die Godsvoorstellings in die klaagpsalms inderdaad 'n belangrike onderwerp van navorsing is.

This thesis is a study of the theological relationship between divine mercy and judgment in the attribute formula of Exodus 34:6-7 and in three of its "echoes" (Numbers 14:18, Isaiah 53:4-12 with 54:7-10, and Nahum 1:3). The primary scholarly interlocutor for this study is Walter Brueggemann. In his Theology of the Old Testament, Brueggemann offers an alternative interpretation of how mercy and judgment are related in these texts. Against Brueggemann, this study defends the view that in Ex 34:6-7 and these three echoes, divine mercy and judgment are not only mutually compatible but also are integrated with one another. I reach this conclusion by means of an exegesis of the above four texts that is canonical, theological, and contextual. The introduction Chapter 1 includes a survey of relevant scholarly literature, an analysis of relevant aspects of Brueggemann's work, and a statement of the canonical method employed in the thesis. Chapter 2 provides a theological exegesis of Exodus 34:6- 7 in the context of Exodus 32-34. Chapters 3-5 offer theological exegesis of the three echo-texts noted above. Chapter 6 offers a conclusion, summarising the argument and making some final observations.

Christ has entrusted mysteries to his church which are essential for its life, teaching and mission and are to be explored in their meaning. One of it is “the glory of the Lord”. In a variety of ways the biblical testimony speaks of “the glory of the Lord”, which has revealed itself diversely and at all times. It has played a central role in God’s encounter with man in the Old and New covenant. God in his glory took his abode in the temple in order to establish worship. For this reason he let his glory become man in Jesus and let his glory live in man and in his church by his spirit up to its completion. The church has been called to the glory of God revealed in Christ. In spite of the broad biblical basis this term has played only a marginal role in many ecclesiologies until today. In present churches the glory of the Lord still remains an abstract term for many. It is not differentiated in any way or recognized in its meaning for the church. For this reason some of the most important ecclesiologies of the 20th century in German language are examined regarding the meaning and importance of the glory of the Lord. They are checked regarding its impact for ecclesiology and church-development. Its role will be compared with that in the bible. The conclusions are meant to be inspirations and impulses for ecclesiology and for church growth, for church life and community and for its mission in the world. / Christian Spirituality, Church History and Missiology / M. Th. (Systematic Theology)

The Concept of the Pauline church unity founded on baptism is investigated from a practical theological perspective in terms of both the theoretical and practical method. After outlining the theological principles of this analogy; an actual situation of a local church is researched and the findings of this empirical analysis are used to indicate terms of a practical model of the body of Christ. An essential theological principle is that the church is to serve the Kingdom of God and to be a continuing incarnation of the word of God. The church which is full of quarrels and divisions would not be able to proclaim the word of God freely. Instead of preaching the word of God; they will concentrate on calling themselves that; I am of Paul, and I of Apollos; and I of Cephas; and I of Christ. This type of expression does not build unity among Christians. What we must do as Christians is that we should accept one another regardless of being affiliated to ZCC; Roman catholic church, Apostolic Faith Mission; Nazarene church, etc. According to Paul's views, all churches from different denominations form the body of Christ. There are also a handful of local churches whose members are trying to increase diversity within their pews. My aspiration is to see all the Christians from different races coming together; praying together and worshipping together as the children of God. My wish is to see the leaders from various denomination focusing on promoting fellowship and reconciliation amongst themselves and their church members accepting one another. The resolute determination of some whites to travel to black communities to worship or of blacks to join and participate in overwhelming white congregations; reveals the depth of some Christians desire to overcome the barriers which have been part of South African life for so long. This desire may be for more prevalent among the laity than the clergy have traditionally imagined. Christians from different races must change if they want to enter into the Kingdom of God. The disturbing factor is that without a real willingness to change there is little hope that it will be achieved in a generation still cluttered with the baggage of the past. Reconciliation and dignity of all believers in Christ needs to be encouraged by Pastors and church members, because we all from the body of Christ. / Religious Studies & Arabic / M.A. (Biblical Studies)

The times of Jeremiah were characterized by the spirit of imperial expansionism. Assyria had just collapsed and Babylon was quickly filling the vacuum. On the other hand Jeremiah was proclaiming doom on the nation because breaking the covenant. Which covenant? The covenant made during the reforms of Josiah. Was it the Davidic covenant or the Sinai Covenant? This research answers these questions and concludes that it was the Sinai covenant that was broken in Jeremiah 11 and led to the deportation into exile. * Chapter 1 outlines the challenge. The problem statement, the hypothesis and the purpose are outlined. * Chapter 2 delves into the challenges and problems pertaining to the study of Jeremiah. These are the historicity of Jeremiah, the ideological Jeremiah and the authorship of the book of Jeremiah. The deuteronomistic influence and the theme of Jeremiah are also examined. * Chapter 3 is a study of the origin and history of the covenant. Here the pentateuchal roots of the covenant are traced form the election of Abraham to the Sinai covenant. * Chapter 5 is a survey of the political and religious context of Jeremiah to determine whether Jeremiah experienced the times prior to the deportation. In this chapter attention is paid to the deuteronomic reform, the covenant with David and the Davidic ideology. The challenge in this chapter is the date of when Jeremiah commenced his ministry. This is due to the fact that Jeremiah is not consulted when the book is discovered in the temple. The prophetess Huldah is consulted by Josiah the king. * Chapter 6 is a focus on Jeremiah 11. The process of identifying which covenant was broken in Jeremiah 11 begins with the examination of the literary genre of the chapter. The Deuteronomistic influence is also taken into account. The three key Sinai phrases which point to the Sinai covenant are outlined in detail leading to the conclusion that Jeremiah pointed Israel to the fact that the impending disaster was a result of their violation of the Sinai covenant. / Old Testament and Ancient Near Eastern Studies / M. Div. (Old Testament)

Afrikaans text / Die uitverkiesingsleer is vanaf die vroeë Kerkgeskiedenis aan stryd gekenmerk, wat sedertdien geakkumuleer het. Die vername vrug hiervan is twee teenpole, naamlik Calvinisme teenoor Arminianisme. Hierdie entiteite blyk onversoenbaar te wees en impliseer twee groot vrae wat `n derde vraag (of moontlikheid) antisipeer, naamlik dat daar oor beide gevra moet word: Kies God só? `n Verdere vraag onstaan, naamlik of die Christelike gemeenskap met hierdie toestand tevrede kan wees, veral terwyl blyk dat hierdie stryd intensiveer. In hierdie dogmaties-historiese ondersoek blyk dit dat die antwoord op hierdie vraag negatief is: God kies nie só nie. Die bedoeling is nie om met harde beslistheid `n oordeel te fel nie, maar is dit deel van die soeke na `n beter begrip van hierdie leerstuk wat soveel energie in beslag geneem het en tot verdeeldheid binne die Christendom gelei het. Derhalwe word voorgestel dat daar in hierdie doolhoof `n moontlike middeweg tussen die twee ongenaakbare sienings, óf `n alternatief, weg van die tradisionele is. Die doel hiervan is egter nie om die tradisionele uitverkiesingsleer met `n absolute alternatief te vervang nie, maar eerder bydraend in die soeke na `n oplossing te wees. Derhalwe is die bedoeling hiervan nie om enige tradisionele siening op `n destruktiewe manier te kritiseer, of deur `n eulogie te kanoniseer as eksklusief-waaragtig nie. In hierdie literêre ondersoek word die ganse uitverkiesingsleer nie hanteer nie. Daar word as verteenwoordigende model veral op die probleem binne Protestantse kringe gekonsentreer – spesifiek op die probleem onder fundamentele evangelies-gesindes. Die klem of fokus word vernou om langs die tradisionele hoofmomente van Augustinus/Pelagius en Calvinisme/Arminianisme by die sogenaamde „Evangelicals‟ uit te kom. Hierdie stuk bepaal sigself dus by die evangeliese stroom binne die Protestantisme. Behalwe vir `n historiese oorsig, word kritiek op die tradisionele uitverkiesingsleer gelewer. Daar word ook op die Vyf Punte van Calvinisme gefokus, aangesien dit redelik verteenwoordigend van dié leer is. Besondere probleme, wat steeds heersend is, word uitgewys, waarna alternatiewe in die soeke na `n oplossing hanteer word. Uiteindelik word `n voortgesette, volgehoue en gemeenskaplike soeke na `n antwoord op die vraag: “Hoe kies God?”, voorgestel. / The doctrine of predestination is since the early beginnings of Church History featured by strife which is currently accumulating. A prominent result hereof is the entity of Calvinism, with its antipole, Arminianism. These entities seem to be irreconcilable and imply two major questions with the anticipation of a third, namely that it should be asked of both: Does God choose in this manner? A further question arises, namely if the Christian community is satisfied with this condition, especially when it seems that this strife is intensifying. In this dogmatic-historical enquiry it seems that the answer is negative: God does not choose in this manner. The intention is not to pass decisive judgement, but rather to obtain a better understanding of this doctrine which led to division and discord within Christianity. Consequently a possible middle course is proposed between these two entities, or an alternative, away from the traditional tendentiousness. The purpose hereof is not to replace the traditional doctrine of predestination with an absolute alternative, but rather contributing in search for a solution. Therefore the intention is not to criticize any traditional view in a destructive manner nor, on the other hand, canonize it as exclusively veracious. This literary study will not cover all aspects of the doctrine of predestination. The problem with this doctrine under fundamental, evangelicals will be taken as a model and the focus of this study. The focus will be further narrowed to the traditional momentums of Augustine/Pelagius and Calvinism/Arminianism which culminates in the evangelical movement. This study confines itself basically to Protestantism. Except for the historical review, criticism will be provided on the traditional doctrine of predestination. This will also focus on the Five Points of Calvinism, seeing that it is representative of this doctrine. Particular prevailing problems will be pointed out where after proposals for a solution will be suggested. Finally a continued, sustained and common search for an answer to the question: “In which manner does God choose?”, will be proposed. / Systematic Theology & Theological Ethics / D. Th. (Sistematiese Teologie)

The rapid changes in society today have caused many a leader in different environments to admit that they feel overwhelmed by, and inadequate to face the reality that this brings along. Our society is, according to many, in a transition, or as Roxburgh (2010) calls it, in an “in-between time”. This “in-between time” can be labelled as post-modern, post-colonial, post-democratic, or whatever language seems fitting; the fact of the matter is that studies are starting to show that leaders are struggling to lead in this changing landscape. This has also become particularly true in church leadership. This issue has been visited by many practical theologians of late. What has not been done yet was to visit this problem from an Old Testament perspective and to see if the Old Testament can contribute to this issue. In this study the Old Testament prophetic book of Ezekiel is taken as case study to see if it can shed any light on the matter. Ezekiel as prophet needs to speak to an audience that is also in rapidly changing circumstances. The lives of most Judeans changed with the first Babylonian exile of 597 BCE and got worse with the final exile in 586 BCE that also included the fall of Jerusalem. Suddenly the “known” became “unknown” and the familiar surroundings and lifestyle of Judea were substituted by the unfamiliar surroundings of Babylon and life as exiles. In these times people look to their prophets and their leaders to make sense of the reality and to offer some hope for the future. Ezekiel responds to this with communication. His communication criticises and energises. His communication seems vivid and metaphorically loaded and in the end stirs up imagination. This imagination gives clarity and hope for the future. What this study therefore attempts to do is to look for the process of this communication. It tries to find the different stages that Ezekiel goes through in his communication process. Out of these stages or steps it then builds a process of communication that is suggested as a possible Old Testament perspective on a modern-day problem. In this endeavour it proposes to build a bridge between practical issues of church life, leadership in the church and Biblical Studies. / Old Testament & Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Studies)

New Testament / M. Th. (New Testament)

Text in Afrikaans / In hierdie studie is as doelwit gestel 'n nuwe benadering tot die verklaring van die boek Openbaring. Die rede hiervoor is dat sommige verklaringsmetodes nie by 'n duidelike formulering van die boodskap van Openbaring uitkorn nie. Sommige rnetodes is kunsrnatig, terwyl ander weer so ingewikkeld is dat dit die boek onverstaanbaar maak. In die werkshipotese van die studie word die hermeneutiese presupposisie gestel dat die boek self riglyne oor sy verklaring gee, veral in sy eerste hoofstuk. Die tema en die strekking van die boodskap wys uit hoe die boek verklaar rnoet word. Die heerskappy van God is die hoofmotif van Openbaring en die vertrekpunt van die uitleg daarvan. Dit word ontplooi deur Christus wat op aarde heers. Prinsipieel gesien beteken sy heerskappy dat Hy besig is om te kom as verlosser van sy uitverkorenes en as regter wat sy vyande oordeel en straf. Sy koms is nie slegs eindgebeure nie, maar dis nou reeds aan die gang (so is die hoofmotif dan ook 'n eskatalogiese motif) en sal die vooruitbepaalde voleinding dan gebeur soos God dit wil. Dit maak dat die boek nie as 'n suiwer apokalips geklassifiseer mag word nie, maar wel 'n egte profesie, hoewel met apokaliptiese trekke. Wanneer die struktuur van die boek wetenskaplik ondersoek word, word gevind dat hierdie wyse van verklaring as geldige een ondersteun word deur die struktuur. Eers word byvoorbeeld die nabyheid van Christus geleer, dan sy heerskappy oor die geskiedenis en die voleinding daarvan en hoe dit die kerk en die wereld raak. Die volgende aspek wat in die studie ondersoek is, is die begrip "heerskappy van God". Nadat die sisternaties-teologiese forrnulering van die begrip vasgestel is, word gekyk na wat Openbaring daaroor te se het. Ten slotte word 'n paar hoofstukke uit die boek Openbaring ondersoek om vas te stel of dit die aannames en persepsies oor die motif ondersteun. Aangesien die betrokke hoofstukke berekende capita selecta is wat 'n goeie oorsig bied oor wat in hoofsaak in Openharing gelees word, is dit belangrik om te let op hoe die inhoud van die boek telkens die hoofmotif van God se heerskappy uitspel en beklemtoon. In die laaste hoofstuk van hierdie studie word die boodskap van die boek Openbaring uiteengesit. Met die proklamering van die heerskappy van God wat deur Christus op aarde uitgevoer word, is die boodskap van die boek duidelik en verstaanbaar met die troos: God regeer en Christus beheer alles op die aarde tot aan die einde, daarom hoef die kerk nie te vrees nie, maar kan voortgaan om te groei en te lewe tot die eer van God die almagtige. / The objective of this study was to establish a new approach to the interpretation of the book of Revelation. This was undertaken because some of the methods used to interpret the book, did not succeed in delivering an acceptable or even a comprehensible message. Some methods are superficial, while others are so complicated that the book becomes more of a mystery. As a working hypothesis for this study the hermeneutical presupposition is posed that John's Revelation has its own guidelines as to its interpretation, as it is given primarily in its first chapter. The theme and message of the book clearly shows the way to its interpretation. The supremacy of God and his power as the Almighty proclaims his rule over this world and this forms the basis for the message to his people. Christ is given the authority as king of this world and He maintains the governing of this world till the end. This means that He as ruler over this world reveals his coming as happening in the salvation of his chosen people and in the judging and punishing of his enemies. His coming is already underway and now is the eschatological time in progress. He is already the Redeemer of his people and the judge of his enemies. But this motif is further developed in the fact that the end will come according to the will of God. In the light of this prophetic revelations the book is not a pure apocalypse in the apocalyptic tradition, but it is genuine prophecy although there are apocalyptic terms and trends used in the book. When the structure of the book is analysed, it is found that this method of interpretation is really plausible. The first overall message being the assurance of the presence of Christ in his church under all circumstances and his controlling of the history and bringing this world to its end according to God's will, thus revealing the effect this has on the church and the world at large, all this is sustained by the structure of the book. Another aspect researched in this study is the meaning of the term "the supremacy of God". First a survey of the systematic theological formulation of this concept is done and then a systematic summary of this concept in the book of Revelation is made. A selection of a number of chapters from the book of Revelation is studied with the purpose of showing how this motif is proved by the contents of the book. These capita selecta are specially selected for this purpose, but they do give an overall view of the book's message. The last chapter of this study formulates the message of the book of Revelation. With the proclamation of the supremacy of God as illustrated by the reign of Christ as Lord of this world, this paranesis is given to his people clear and simple: God is the Almighty and through Christ He has everything under his control, therefore the church must never fear but can continue serving Him and growing to his glory as his kingdom. / Biblical and Ancient Studies / Th. D. (Nuwe Testament)